Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	court_n	great_a	king_n	2,817	5	3.7634	3	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A53696	Exercitations on the Epistle to the Hebrews also concerning the Messiah wherein the promises concerning him to be a spiritual redeemer of mankind are explained and vindicated, his coming and accomplishment of his work according to the promises is proved and confirmed, the person, or who he is, is declared, the whole oeconomy of the mosaical law, rites, worship, and sacrifice is explained : and in all the doctrine of the person, office, and work of the Messiah is opened, the nature and demerit of the first sin is unfolded, the opinions and traditions of the antient and modern Jews are examined, their objections against the Lord Christ and the Gospel are answered, the time of the coming of the Messiah is stated, and the great fundamental truths of the Gospel vindicated : with an exposition and discourses on the two first chapters of the said epistle to the Hebrews / by J. Owen ...	Owen, John, 1616-1683.	1668 (1668)	Wing O753; ESTC R18100	1,091,989	640

wise men out of whom the number of the Sanhedrim when any dyed or were removed was to be supplied Secondly The place of their meeting which usually and ordinarily was at Jerusalem § 15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a Chamber of hewed stones where the Judges are sometimes called by them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Wise men of the stone Chamber Although it may be no more is intended in that expression but that it was a Magnifick Stately Place or building such as usually are made of stones hewed and carved And they tell us that this place was built nigh the Temple part of it being on the Holy Ground and part on that which was prophane and common Whence also it had two doors one on the sacred side by which the Prince and the Assessors entered the other on the prophane by which criminal persons were brought in before them by their Officers So Talmud in Joma And this some take to be the place where our Lord Christ was judged John 19.13 They sate down in the Judgement Seat in the place that is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the place built and raised up with hewed or squared stones For that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not signifie meerly the pavement as we translate it or the floor of the place the Apostle manifests by adding that in the Hebrew it is called Ga●batha 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Hebrew for although the word have a Syriack termination according to the corrupt pronuntiation of the Hebrew in those dayes among the people yet the Original of it is Hebrew and the Syriack renders it here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and reads not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now this signifies an High-Place or a place built up on all sides and exalted such as the Roman 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Judgement Seats were placed in But this might be an alike place to the other for I much question whether the Roman Governour sate in Judgement in the meeting place of the Sanhedrim § 16 Thirdly The Jews treat much of the Qualification of the persons who were to be of the number of the Assessors of this Court. For First They were to be of the Priests Levites or Nobles of Israel that is principal men in the Common-wealth yet none were admitted into their number meerly on the account of their Dignity or Offices not the King not the High Priest unless they were chosen with respect unto their other qualifications For they Secondly Were to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men of stature and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men of countenance or good Appearance to keep up as they say a Reverence unto their Office and they were also to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men of Wisdom and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men of Age according to the first institution and this carried the common Appellation Elders of the People They add in Dine M●moneth that they were to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men skilled in the Art of Incantations and Charms to find out such practices which the Talmudist thought good to add to countenance themselves many of whom were professed Magicians And lastly they were to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 skilled in LXX Tongues that they might not need an Interpreter but fewer I suppose served their turn They treat also in generall that they ought to be men fearing God hating Covetousness stout and couragious to oppose Kings and Tyrants if need were From this number they exclude expresly persons over old deform'd and Eunuchs whom they conclude to be cruel and unmerciful as Claudian doth Adde quod Eunuchus nulla pietate movetur Nec generi natisve cavet clementia cunctis In similes animosque ligant consortia damni Mercy from Eunuchs is remov'd away No care of Race or Children doth them sway This only renders men compassionate When misery is known their common fate § 17 The power of this Court was great yea supream many times in all things among the people and at all times in most things of concernment All great Persons and weighty Causes were judged by them When a whole Tribe offended or an High Priest or a King of the House of David by these were their Causes heard and determined They had power also to determine about Lawful War They had two sorts of War 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Commanded War Such they esteemed War against the Nations of Canaan against Amaleck against any Nation that oppressed Israel in their own Land and this kind of War the King at any time of his own accord might engage in And they had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 War permitted only as War for security and enlargement of Territories which could not be engaged in at any time but by consent and upon the Judgement of this Court. The Enlargement of the City of Jerusalem the reparation of the Temple and the Constitutions of Courts of Judicature in other Cities belonged also unto them In a word they were to judge in all hard Cases upon the Law of God This sentence extended to life and death which last they had power to inflict § 18 four wayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 four deaths four kinds of death were committed to the House of Judgement to Stone to Burn to slay with the Sword and to strangle These were they who in the dayes of the Restauration of the Church by Ezra who by reason of the excellency of the persons many of them being Prophets and men divinely inspired are usually called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the men of the great Congregation And the power of this Court was continued though not without some interruption and restraint unto the time of the last destruction of the City by Titus Besides this greater Court they had also two lesser in other places one of the twenty § 19 three Assessors which might be erected in any City or Town where there was an hundred and twenty Families or more but not less and these also had power over all Causes Criminal and Civil which happened within the Precincts of their Jurisdiction and over all Punishments unto Death it self Hilary on the second Psalm tells us that Erat a Mose ante institutum in omni Synagoga LXX esse Doctores Moses had appointed that in every Synagogue there should be LXX Teachers He well calls them Teachers because that was part of their duty to teach and make known the Law of God in Justice and Judgement And he adds Cujus doctrinae dominus in Evangeliis meminit dicens Whose teaching our Lord mentions in the Gospel saying the Scribes and Pharisees sit in Moses Chair So referring the direction there given by our Saviour to the Judicial determinations of these Judges and not to their ordinary Teachings or Sermons to the people But herein his mistake is evident that he supposeth the number of seventy to have belonged to every Synagogue which was peculiar to the great Court before described For besides this Judicature

and so as a Priest did he offer that Sacrifice without an interest wherein both they and we must eternally perish To conclude this discourse we have many of their own Masters concurring with us in the assignation of this Psalm unto the Messiah and to that purpose they freely express themselves when their minds are taken off from the consideration of the difference that they have with Christians Thus the Author 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his signs of the coming of the Messiah Armillus shall stir up all the world saith he to war against the Messiah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whom the holy God shall not compel to war but shall only say unto him Sit thou at my right hand referring unto this place So Saadias Gaon on Dan. 7.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is Messiah our righteousness as it is written The Lord said unto my Lord Sit thou on my right hand They affirm the same in Midrash Tehillim on Psal. 18. v. 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rabbi Joden said In the world to come the holy blessed God shall cause Messiah the King to sit on his right hand as it is written The Lord said unto my Lord Sit thou on my right hand And to the same purpose are the words of R. Moses Haddarsan in Bereshith Rabba on Gen. 18. v. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rabbi Berechia in the name of Rabbi Levi opened that which is spoken Thou shalt give me the shield of thy salvation and thy right hand shall sustain me Psal. 18.36 In the world to come the holy blessed God shall cause Messias the King to sit on his right hand as it is written The Lord said unto my Lord Sit thou on my right hand And Abraham shall sit at his left hand and the face of Abraham shall be pale and he shall say The Son of my Son sits on the right hand and I on the left But God shall appease him and say unto him The Son of thy Son sits at my right hand and I am at thy right hand as it is written Thy loving kindness shall encrease me And so on Psalm 17. Rabbi Joden in the name of R. Chijah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The holy blessed God shall place Messiah the King at his right hand as it is said The Lord said unto my Lord. Thus setting aside the mixture of their follies and impieties wherein we are not concerned we have a sufficient suffrage from the Jews themselves unto our assignation of this Prophetical Psalm to the Messiah which is enough to stop the mouths of their modern gain-sayers who neither are able to assign any other Person unto whom it should belong Having then removed their Objections we may return unto the Interpretation of the words The matter intended in the first part of these words or sitting at the right hand of God hath been somewhat spoken unto already and I shall adde but little in the further Explanation of it in this place Some things controverted on these words we may well omit the consideration of as whether were the more honourable place of old the right hand or the left besides they have been sufficiently spoken unto already on verse 3. For whereas there is no mention made any where of sitting at the left hand of God as was observed there is no comparison to be feigned between the one and the other Besides the pretence of the left hand to have been the most honourable place of old is most vain insisted on by some who had a desire to vent new observations of old matters to little purpose And Bellarmine shews what good leisure he had in managing of Controversies when he spent more time and labour in answering an Objection against the Popes Supremacy from Peters being placed in old Seals on the left hand of Paul than of many Texts of Scripture plainly overthrowing his pretensions Neither shall we consider their claim unto this testimony who understanding the Human Nature of Christ to be to be only intended and spoken to affirm that its sitting at the right hand of God consists in a real communication of all Divine Properties and Attributes unto that Nature a pretence very remote from the Apostles design and importance of the words For the Introductory Preface of this Testimony Vnto which of the Angels said he at any time we have already considered it In the testimony it self we must consider 1. The Person speaking the Lord. 2. The Person spoken unto my Lord. 3. The Nature and Manner of this speaking said 4. The thing spoken Sit on my right hand 5. The end hereof as to Work and Operation make thine enemies thy foot-stool 6. The Limitation of it as unto duration until 1. The Person speaking is the Lord The Lord said In the Greek both the Person speaking and the Person spoken unto are expressed by the same name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord only the person spoken unto is not absolutely called so but with relation to the Psalmist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to my Lord David calls him his Lord Matth. 22.43 But in the Hebrew they have different denominations the Person speaking is Jehovah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is God the Father for though the Name be often used where the Son is distinctly spoken of and sometimes in the same place each of them are mentioned by that name as Gen. 19. v. 24. Zech. 2. v. 8 9. because of their equal Participation of the same Divine Nature signified thereby yet where Jehovah speaketh unto the Son or of him as here it is the Person of the Father that is distinctly denoted thereby according as was shewed at the entrance of this Epistle 2. The Person spoken unto is the Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord David's Lord in what respect we must now enquire The Lord Christ the Son is in respect of his Divine Nature of the same Essence Power and Glory with the Father Joh. 10. v. 30. Absolutely therefore and naturally in that respect he is capable of no Subordination to the Father or Exaltation by him but what depends on and flows from his Eternal Generation Joh. 5. v. 26. By dispensation he humbled himself and emptied himself of this Glory Phil. 2. v. 7 8. not by a real parting with it but by the Assumption of Humane Nature into personal Vnion with himself being made flesh Joh. 1. v. 14. wheren his Eternal Glory was clouded for a season Joh. 17. v. 5. and his Person humbled to the discharge of those Acts of his Mediation which were to be performed in th● Humane Nature Phil. 2. v. 9 10. This Person of Christ is here spoken unto not in respect of his Divine Nature only which is not capable of Exaltation or Glory by the way of free gift or donation nor in respect of his Humane Nature only which is not the King and Head of the Church but with respect unto his whole Person wherein the Divine Nature exerting its Power and Glory with the

world though usually by that expression they intend the World of future bliss But the world here intended is no other but the promised state of the Church under the Gospel This with the Worship of God therein with especial Relation unto the Messiah the Author and Mediator of it administring its heavenly things before the Throne of Grace thereby rendring it spiritual and heavenly and diverse from the state of the Worship of the Old Testament which was worldly and carnal was the World to come that the Jews looked for and which in this place is intended by the Apostle This we must farther confirm as the foundation of the ensuing Exposition That this then is the intendment of the Apostle appeareth First From the limitation annexed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning which we treat This is the world whereof he treats with the Hebrews in this Epistle namely the Gospel-State of the Church the Worship whereof he had in the words immediately foregoing pressed them unto the observation of And not only so but described it also by that State wherein the miraculous Gifts of the Holy Ghost were given and enjoyed And the mention of them in the words directly preceding is that description of the World to come which the Apostle in these words refers unto concerning which we speak And the Tradition of this New World or the Restauration of all things under the Messiah was one of the principal Reports of Truth received among the Jews which the Apostle presseth them withall Some suppose that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we speak is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have spoken and would have it refer unto Ch. 1.6 But what the Apostle there intendeth by the World we have sufficiently evinced and declared The World there by an usual Synechdoche is put for the habitable earth the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Son of God made and came unto John 1.11 Here a certain state and condition of things in the world about which he treated with the Hebrews is intended Besides they who would thus change the word Grotius Crellius Schlictingius by the world Chap. 1.6 understand Heaven it self the state of Glory which is not here insisted on by the Apostle For Secondly He treats of that which was already done in the crowning of Jesus with Glory and Honor as the words following do manifest This crowning of him was upon his Ascension as we have before proved at large Then was not the state of Glory made subject unto him because it was not then nor is yet in being And therefore they who turn we speak into we have before spoken are forced also to pervert the following words and to interpret he hath made all things subject unto him he hath purposed or decreed so to do both without cause or reason The World whereof the Apostle treats was immediately made subject to Jesus that is the Church of the New Testament when God anointed him King upon his holy Hill of Sion and therefore in the Psalm is there mention made of those other parts of the Creation to be joyned in this subjection that have no Relation unto Heaven Thirdly The Apostle doth not treat directly any where in this Epistle concerning Heaven or the world of the blessed to come he frequently indeed mentions Heaven not absolutely but as it belongs unto the Gospel world as being the place of the constant residence of the High Priest of the Church and wherein also the Worship of it is through faith celebrated Fourthly The Apostle in these words insists on the Antithesis which he pursueth in his whole discourse between the Judaical and Evangelical Church-state for what ever power Angels might have in and over things formerly this World to come saith he is not made subject unto them Now it is not Heaven and Glory that he opposeth to the Judaical Church-state and Worship but that of the Gospel as we shall find in the progress of the Epistle which is therefore necessarily here intended Fifthly If by the World to come the eternal blessed state of Glory be designed to begin at or after the general Judgment then here is a promise that that blessed estate shall de novo be put in subjection to Jesus Christ as Mediator but this is directly contrary unto what is else-where revealed by the same Apostle concerning the transactions between the Father and the Son as Mediator at that day 1 Cor. 15.28 And when all shall be subdued unto him then shall the Son also himself be subject unto him who put all things under him that God may be all in all Which words if they do not absolutely assert the ceasing of the Kingdom of the Mediator but only the order of all things unto Eternity in their subjection unto God by Christ yet they are plainly exclusive of the grant of a new Power or Authority unto him or of a-new making subject of all things unto him Adde unto all this that the Apostle proves the subjection of this world unto the Lord Christ and not unto Angels by a testimony expressing directly the present things of this world antecedent unto the day of Judgment From what hath been discoursed we conclude that the World to come here expressed is the State and Worship of the Church under the Messiah called so by the Apostle according to the usual appellation which then it had obtained among the Jews and allowed by him until the Mosaical Church-state was utterly removed And he afterwards declares how this comprized Heaven it self also because of the Residence of our High Priest in the Holiest not made with hands and the continual admission of the Worshippers unto the Throne of Grace This is the subject of the Apostles Proposition that concerning which he treats Concerning this World the Apostle first declares negatively that it is not made subject unto Angels The subjecting of this World to come unto any is such a disposal of it as that he or they unto whom it is put in subjection should as the Lord of it erect institute or set it up rule and dispose of it being erected and judge or reward it in the end of its course and time This is denied concerning Angels and the denial proved tacitly because no such thing is testified in the Scripture And herein the Apostle either preventeth an Objection that might arise from the power of the Angels in and over the Church of old as some think or rather proceeds in his design of exalting the Lord Jesus above them and thereby prefers the Worship of the Gospel before that prescribed by the Law of Moses For he seems to grant that the old Church and Worship were in a sort made subject unto Angels this of the World to come being solely and immediately in his power who in all things was to have the preeminence And this will farther appear if we consider the instances before mentioned wherein the subjection of this World to come unto any doth consist First It was