I will wait for him so that their words seem to be taken from this place of the Apostle as apprehending his Testimony to be cited from the Prophet which that it is not we shall prove evidently afterwards The same Verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold I and the children which God hath given me From Isa. 8.17 CHAP. III. § 6 VEr 7 8 9 10 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To day if you will hear his voice harden not your hearts as in the day of Provocation in the day of Temptation in the Wilderness when your Fathers tempted me proved me and saw my Works forty years wherefore I was grieved with that Generation and said they do alwayes err in heart and they have not known my wayes so I swore in my wrath they shall not enter into my rest From Psalm 95. v. 7 8 9 10 11. The Translation of the LXX agrees with the words of the Apostle both of them answering the Original Only the Apostle clearly to express the Reason of Gods Judgements on that people in the Wilderness distinguisheth the Words somewhat otherwise than they are in the Hebrew Text. For whereas that saith When your Fathers tempted me proved me and saw my Works Forty years long was I grieved with that Generation The Apostle adds that season of forty years to the mention of their sins and interposing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherefore refers his Speech unto the words foregoing as containing the cause of the ensuing Wrath and Judgement And although our present Copies of the Greek Bibles distinguish the Words according to the Hebrew Text yet Theodoret informs us that some Copies made the distinction with the Apostle and added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which also is observed by Nobilius and this could arise from no other cause but an attempt to insert the very words of the Apostle in that Text as did the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also reckoned amongst its various Sections though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remain in the vulgar Editions CHAP. IV. § 7 VEr 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And God râ—sted on the seventh day from all his works From Gen. 2. v. 2. The Apostle adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Text to complâ—â—t his Assertion and leaves out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he had made as to his purpose The LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and otherwise also differing from the Apostle CHAP. V. VEr 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou art a Priest for ever after § 8 the Order of Melchisedech From Psalm 110. v. 4. So also the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with Jod superfluous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mos. There is nothing of Variety remaining in these words from any other Translations Ver. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Blessing I will bless thee and multiplying I will multiply thee From Gen. 22. v. 17. The LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will multiply thy seed CHAP. VIII VEr 9 10 11 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 § 9 LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold the dayes come saith the Lord when I will make a new Covenant with the House of Israel and with the House of Judah Not according to the Covenant that I made with their Fathers when I took them by the hand to lead them out of the Land of Aegypt because they continued not in my Covenant and I regarded them not saith the Lord. For this is the Covenant that I will make with the House of Israel after those dayes saith the Lord I will put my Laws in their minds and write them in their hearts and I will be to them a God and they shall be to me a people And they shall not teach every man his neighbour and every man his Brother saying know the Lord for all shall know me from the least of them to the greatest of them For I will be mercifull to their unrighteousness and their sins and their iniquity will I remember no more From Jer. 31. v. 32 33 34 35. Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his neighbor ver 11. the LXX read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his fellow Citizen But some Copies of the LXX read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and some of this Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which makes it evident that there hath been tampering to bring them to Vniformity But the greatest difficulty of this Quotation ariseth from the Agreement of the Apostles words and the Translation of the LXX where both of them seem to depart from the Original For those words in the Hebrew Text v. 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which my Covenant they made void and I was an Husband unto them or ruled over them are rendered by them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And they continued not in my Covenant and I regarded them not The Reason of the Apostles Translation of those words we shall manifest and vindicate in our Exposition of the Context At present the coincidence of it with that of the LXX and that wherein they both seem to differ from the Original and all Translations besides the Syriack and the Arabick which are made out of it though the Syriack follow it not in the confused transpositions that are made of Jeremiah's Prophesies from Chap. 25. to Chap. 40. as the Arabick doth is only to be considered which shall be done so soon as we have recounted the remaining Testimonies whereof some are attended with the same difficulty CHAP. IX § 10 VEr 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is the blood of the Covenant which God hath enjoyned unto you From Exod. 24.8 The sense of the Hebrew Text is alluded unto not the words absolutely The LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with much difference from the words of the Apostle CHAP. X. § 11 VEr 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sacrifice and Offering thou wouldst not have a Body thou hast prepared me From Psalm 40. v. 6. So also the LXX both with great difference from the Original For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my ears hast thou digged or bored is rendered a Body thou hast prepared me Of the Reason of which difference and agreement we shall treat afterwards Ver. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Burnt-Offerings and Sacrifices for sin thou hast had no pleasure Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast not required the Apostle expresseth exactly the sense of the Holy Ghost but observes not the first exact signification of the word The LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in some copies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 soughtest not Ver. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold I come in the Head or beginning of the Book it is written of me to do thy will O God That is Gen. 3. v. 15. Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the roll of the Book Symmachus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
10.17 18. This being performed by him after the dissolution of his humane nature in the open visible separation of his body and soul in which state it was utterly impossible that that nature should put forth any act toward the retrievement of its former condition manifested his existence in another superiour nature acting with power on the humane in the same Person And this one Miracle was a sufficient vindication of the truth which he had taught concerning himself namely that he was the Messiah the Son of God And though any should question his being raised again from the dead by his own power yet the evidence is uncontrollable that he was raised again by the power of God without the application of the means and Ministry of any other whereby the Holy and Eternal God of truth entitled himself unto all that he had taught concerning his Person and Office whilest he was alive And this leaves no room for haesitation in this matter For this being granted none will deny but that he was the Messiah and what principles we proceed upon for the proof of it unto the Jews hath been before declared § 68 Unto what hath been summarily recounted we may lastly add the continuance of the miracles wrought by his power after his leaving of this world and his Ascention into Heaven And there is in them an additional evidence unto what hath been insisted on For whereas the miraculous works that were wrought by himself and his Disciples whilest he conversed with them in the flesh were confined as we observed before unto the Land of Canaan those who afterwards received power from above by his Grant and Donation continued to assert the like mighty works and miracles all the world over so that within the space of a few years there was scarce a famous Town or City in the world wherein some of his Disciples had not received the miraculous gifts of the Holy Ghost And this also distinctly confirms him to be the promised Messiah for whereas the Isles of the Gentiles were to wait for and to receive his Law it was necessary that among them also it should receive this solemn kind of attestation from Heaven § 69 Now from what hath been spoken it appears not only that the Miracles wrought by Jesus were sufficient to confirm the Testimony which he gave concerning himself namely that he was the promised Messiah the Son of God but also that they were so much more eminent then those wherewith God was pleased to confirm the Ministry of Moses in the giving of the Law that the Jews have no Reason to doubt or question his Authority for the reversing of any Institutions of Worship which they had formerly been obliged unto To close this Argument I shall only manifest that the Jews of old were convinced § 70 of the truth of the Miracles wrought by the Lord Jesus and therein a little discover the variety of those pretences whereby they attempt to shield themselves from the natural consequence of that conviction 1. For those who lived in his own dayes see Matth. 18.11 12 13 14. Joh. 7.31 Chap. 19.16 24. Acts 4.16 Acts 19.13 Neither did they at any time dispute his works but only the power whereby they were wrought of which afterwards 2. The fame and reputation of them was such amongst them that those who made an Art and Trade of casting out of Devils used the invocation of the name of Jesus over their possessed which the notoriety of his exerting his Divine power in that kind of works induced them unto See Acts 19.13 They adjured the Spirits by the Name of Jesus whom Paul preached observing the miracles that he wrought in that name For they being ignorant of the true way and means whereby the Apostle wrought his miraculous works after the manner of Magicians they used the name of him whom he preached in their Exorcisms as it was ever the custom of that sort of men to intermix their charms with the names of such persons as they knew to have excelled in mighty works And that this was common among the Jews of those dayes is evident from Luke 9.49 which could no otherwise arise but from a general consent in the acknowledgement of the works wrought by him 3. We have also hereunto the suffrage of the Talmudical Rabbins themselves the most malitious adversaries that ever the Lord Jesus had in this world They intend not indeed to bear witness unto his miracles but partly whilest they relate stories that were continued amongst them by Tradition partly whilest they endeavour to shield their unbelief from the Arguments taken from them they tacitly acknowledge that they were indeed wrought by him This I say they do whilest they labour to shew by what wayes and means those Prodigies and wondrou◠works which are recorded of him were wrought and effected For they who say this or that was the way whereby such a thing was accomplished do plainly acknowledge the doing of the thing it self Greater evidence of their self-conviction it is impossible they should give in or need we desire First In the Talmud its self they have traditional stories of miracles wrought by the § 71 Disciples of Jesus and by others in his name which although they are like the rest of their Narrations foolish and insipid yet they evidence the Tradition that was amongst them from the forementioned conviction Thus in Aboda Zara they have a story concerning James who lived longest amongst them It happened they say that Eleacer the Son of Dama was bitten by a Serpent and James of the Village of Sechaniah that is Bethany came to cure him in the name of Jesus the son of Pandira but R. Ishmael opposed him and said it is not lawful for thee thou Son of Dama So owning that Miracles and Cures were wrought by James in the name of Jesus And in Sabbat Hierusal Distinct. Schemona Scheraticin they tell us that the Son of Rab. Jose the Son of Levi had swallowed poyson a certain man came and communed with him in the name of Jesus the Son of Pandira and he was healed but when he was gone out one said unto him how didst thou advice him he said by such a word the other replied tha◠it had been better for him to have dyed then to have heard that word I mention these things only to shew that they were never able to stifle the Tradition that passed among themselves concerning the Miracles wrought by Jesus and his Disciples But this conviction more evidently discovers its self in their endeavours to assign his § 72 mighty works unto other causes so that they may not from them be forced to acknowledge his Divine power and the presence of God with him And there are two pretences which they make use of The first is that of their fore-fathers Mat. 12.24 They would have the Devil to be the Author of them and that he wrought them by Magical Incantations This they pleaded of old and this
the new Creation or state of the Church under the Gospel but the whole world and all things therein contained they do in this very Epistle Chap. 11.3 5. Wherever the Apostle in this Epistle speaks in the Judaical Idiom of the Church-State under the Messiah he never calls it by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but still with the limitation of to come as Chap. 2.5 Chap. 6.5 And where the word is used absolutely as in this place and Chap. 11.3 it is the whole world that is intended 6. The Context utterly refuseth this Gloss. The Son in the preceeding words is said to be made Heir or Lord of all that is of all things absolutely and universally as we have evinced and is confessed Unto that Assertion he subjoyns a reason of the equity of that transcendent Grant made unto him namely because by him all things were made whereunto he adds his upholding ruling and disposing of them being so made by him he upholdeth all things by the word of his power That between the all things whereof he is Lord and the all things that he upholds there should be an interposition of words of the same importance with them expressing the Reason of them that go afore and the foundation of that which follows knitting both parts together and yet indeed have a signification in them of things utterly heterogeneous to them is most unreasonable to imagine We have now obtained liberty by removing the entanglements cast in our way to proceed to the opening of the genuine sense and importance of these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by whom not as an Instrument or an inferiour intermediate created Cause for then also must he be created by himself seeing all things that were made were made by him Joh. 1.3 but as his own eternal Word Wisdom and Power Prov. 8.22 23 24. Joh. 1.3 The same individual creating act being the work of Father and Son whose Power and Wisdom being one and the same individed so also are the works which outwardly proceed from them And as the joint working of Father and Son doth not inferr any other subordination but that of subsistence and order so the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not of it self intimate the subjection of an instrumental Cause being used sometimes to express the work of the Father himself Gal. 1.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 created so the Apostle expresseth that word Acts 17.24 26. And the LXX most commonly as Gen. 1.1 though sometimes they use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as our Apostle also doth Chap. 10. He made created produced out of nothing by the things not seen Chap. 11.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so that word is constantly rendered by the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to hide or to be hid kept secret close undiscovered Whence a Virgin is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one not yet come into the publick state of Matrimony as by the Greeks on the same account 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one shut up or a recluse as the Targumists call an Harlot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a goer abroad from that description of her Prov. 7.10 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 her feet dwell not in her own house one while she is in the Street another while abroad As the Mother of the Family is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dweller at home Psalm 68.13 Hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the Ages of the world in their succession and duration which are things secret and hidden what is past is forgotten what is to come is unknown and what is present passing away without much Observation See Ecclesiastes 1. v. 10. The world then that is visible and a spectacle in its self in respect of its continuance and duration is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a thing hidden So that the word denotes the fabrick of the world by a Metonymie of the Adjunct When the Hebrews would express the world in respect of the substance and matter of the Universe they do it commonly by a distribution of the whole into its most general and comprehensive parts as the Heavens Earth and Sea subjoyning all things contained in them This the Greeks and Latins from its Order Frame and Ornaments call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and mundus which principally respects that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that beauty and ornament of the Heavens which God made by his Spirit Job 26.13 And as it is inhabited by the Sons of men they call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prov. 8.30 The world of the earth principally the habitable parts of the Earth As quickly passing away they call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in respect of its successive duration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word here used 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Plural number the worlds so called Chap. 11.3 by a meer Enallage of number as some suppose or with respect to the many Ages of the worlds duration But moreover the Apostle accommodates his expression to the received opinion of the Jews and their way of expressing themselves about the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes the world as to the subsistence of it and as to its duration in both these respects the Jews distributed the world into several parts calling them so many worlds R.D. Kimchi on Isa. 6. distributes these worlds into three on the account of which he sayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holy was three times repeated by the Seraphims There are saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 three worlds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the upper world which is the world of Angels and Spirits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the world of the Heavens and Stars and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this world below But in the first respect they generally assign these four 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lower world the depressâ—d world the Earth and Air in the several regions of it 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the world of Angels or Ministring Spirits whom they suppose to inhabit in High Places where they may supervize the affairs of the Earth 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the world of Spheres and 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the highest world called by Paul the third Heaven 2 Cor. 12.2 and by Solomon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Heaven of Heavens 2 Kings 8.27 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Olam hanneshamoth the world of Spirits or souls departed In respect of duration they assign a fivefold world 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 called by Peter the old world or the world before the Flood the world that perished 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the present world or the state of things under the Judaical Church 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the world of the coming of the Messiah or the world to come as the Apostle calls it Chap. 2.5 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the world of the Resurrection
there is some variety both in antient Copies of the Original and Translations about it the most owning and retaining of it yet it would be of no moment seeing we know not whence or from whom any of them are The Objection then is taken from the want of the wonted Apostolical Salutation which should be in and a part of the Epistle And this is the substance of what on this account is excepted against our Assertion § 16 Various Answers have been given to this Objection some of them of no more validity than its self Hierom replyes it hath no mans name prefixed therefore we may by as good Reason Say it was written by no man as not by Paul which Instance though it be approved by Beza with other learned men and not sufficiently answered by Erasmus with a contrary instance yet indeed it is of no value for being written it must be written by some body though not perhaps by St. Paul Some have thought that it may be the Inscription inquired after was at first prefixed but by some means or other hath been lost But as there are very many Arguments and Evidences to evince the weakness of this imagination so the beginning and entrance of the Epistle is such as is uncapable of any contexture with such a Salutation as that used in other Epistles as is also that of St. John so that this Conjecture can here have no place § 17 Some of the Antients and principally Theodoret insist upon the peculiar allotment of his Work unto him among the Gentiles Paul was the Apostle of the Gentiles in an especial manner and if in Writing unto the Hebrews he had prefixed his name unto his Epistle he might have seemed to transgress the Line of his Allotment And if it be not certain that the Apostles by common consent cast their Work into distinct portions which they peculiarly attended unto as the Antients generally concurr that they did and there was not reason wanting why they should do so yet it is that there was a special Convention and agreement between James Peter and John on the one side and Paul and Barnabas on the other that they should attend the Ministry of the Circumcision and these of the Gentiles Hence Paul finding it necessary for him to write unto the Hebrews would not prefix his name with an Apostolical Salutation unto his Epistle that he might not seem to have invaded the Province of others or transgressed the Line of his Allotment But I must acknowledge that notwithstanding the weight laid upon it by Theodoret and some others this reason seems not unto me cogent unto the end for which it is produced For 1. The Commission given by the Lord Christ unto his Apostles was Catholick and had no bounds but that of the whole Creation of God capable of instruction Matth. 28.19 Mark 16.15 and that Commission which was given unto them all in general was given unto every one in particular and made him in solidum possessor of all the Right and Authority conveyed by it Neither could any following arbitrary agreement pitched on for convenience and the facilitating of their Work abridge any of them from exerting their Authority and exercising their Duty towards any of the Sons of Men as occasion did require And hence it is that notwithstanding the agreement mentioned we find St. Peter teaching of the Gentiles and St. Paul labouring the Conversion of the Jews Secondly In Writing this Epistle on this Supposition St. Paul did indeed that which is pretended was not meet for him to do namely he entered on that which was the Charge of another man only he conceals his Name that he might not appear in doing of a thing unwarrantable and unjustifiable And whether it be meet to ascribe this unto the Apostle is easie to determine As then it is certain that St. Paul in the Writing of this Epistle did nothing but what in duty he ought to do and what the Authority given him by Christ extended its self unto so the concealing of his Name lest he should be thought to have done any thing irregularly is a thing that without much temerity may not be imputed unto him § 18 There is another Answer to this Objection which seemeth to be solid and satisfactory which most of the Antients rest in And it is that St. Paul had weighty Reasons not to declare his Name at the entrance of this Epistle to the Hebrews taken from the prejudices that many of them had against him This is insisted on by Clemens in Eusebius He did Wisely saith he conceal his Name because of the prejudicate Opinion that they had against him and this is at large insisted on by Chrysostom who is followed therein by Theophilact Oecumenius and others without number The persecuting Party of the Nation looked on him as an Apostate a Desertor of the Cause wherein he was once engaged and one that taught Apostasie from the Law of Moses yea as they thought that set the whole World against them and all that they gloried in Acts 21.28 and what enmity is usually stirred up on such occasions all men know and his example is a sufficient instance of it And there was added thereunto which Chrysostom and that justly layes great weight upon that he was no ordinary Person but a man of great and extraordinary abilities which mightily increased the provocation Those among them who with the profession of the Gospel had a mind to continue themselves in and to impose upon others the observance of Mosaical Institutions looked on him as the only person that had frustrated their design Acts 15.2 And this also is usually no small cause of wrath and hatred The Spirit of these men afterwards possessing the Ebonites they despised St. Paul as a Grecian and Desertor of the Law as Epiphanius testifies And even the best among them who either in the use of their liberty or upon an Indulgence given them continued in the Temple Worship had a jealous eye over him lest he had not that esteem for Moses which they imagined became them to retain Acts 21.21 how great a prejudice against his Doctrine and Reasonings these thoughts and jealousies might have created had he at the entrance of his dealing with them prefixed his Name and usiâ—al Salutation is not hard to conjecture This being the State and Condition of things in reference unto St. Paul and not any other known Penman of the Holy Ghost or eminent Disciple of Christ in those dayes this defect of Inscription as Beza well observes proves the Epistle rather to be his than any other Persons whatever And though I know that there may be some Reply made unto this Answer both from the Discovery which he makes of himself in the end of the Epistle and from the high probability that there is that the Hebrews upon the first receipt of it would diligently examine by whom it was written yet I judge it very sufficient to frustrate the
farther and assign the rise of this difference unto some other Copies of the Hebrew Text used by the LXX varying from those which now remain Thus in particular in that place of Jeremy before mentioned he conjectures that for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I despised them as another doth that they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the same purpose for of such conjectures there is no end But as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may well signifie as the Apostle expounds it and in other places doth so as we shall see afterwards so this boldness in correcting the Text and fancying without proof Testimony or probability of other antient Copies of the Scripture of the Old Testament differing in many things from them which alone remain and which indeed were ever in the world may quickly prove pernicious to the Church of God We must therefore look after another expedient for the removal of this difficulty § 20 I say then it is highly probable that the Apostle according to his wonted manner which appears in almost all the Citations used by him in this Epistle reporting the sense and importance of the places in words of his own the Christian Transcribers of the Greek Bible inserted his expresions into the Text either as judging them a more proper Version of the Original whereof they were ignorant than that of the LXX or out of a preposterous zeal to take away the appearancâ— of a diversity between the Text and the Apostles citation of it And thus in those Testimonies where there is a real variation from the Hebrew Original the Apostle took not his words from the Translation of the LXX but his words were afterwards inserted into that Translation And this as we have partly made to appear already in sundry instances so it shall now briefly be farther confirmed For § 21 First Whereas the Reasons of the Apostle for his Application of the Testimonies used by him in his words and expressions are evident as shall in particular be made to appear so no Reason can be assigned why the LXX if any such LXX there were who translated the Old Testament or any other Translators of it should so render the words of the Hebrew Text. Neither Various Lections nor ambiguity of signification in the words of the Original can in most of them be pleaded For instance The Apostle in applying those words of the Psalmist Psalm 40. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto the humane nature and body of Christ wherein he did the will of God did certainly express the design and intention of the Holy Ghost in them But who can imagine what should move the LXX to render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word of a known signification and univocal by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when they had translated it an hundred and fifty times that is constantly elsewhere by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an ear which alone it signifies or what should move them to render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to prepare when the word signifies to digg or to bore and is alwayes so elsewhere rendred by themselves Neither did any such thing come into their minds in the Translation of those places whence this Expression seems to be borrowed Exod. 21.6 Deut. 15.17 When any man then can give a tolerable conjecture why the LXX should be inclined thus to translate these words I shall consider it In the mean time I judge there is much more ground to suppose that the Apostles expressions which he had weighty cause to use were by some inserted into the Greek Text of the Old Testament than that a Translation which those that made it had no cause so to do evidently forsaking the proper meaning of very obvious words and their sense known to themselves should be taken up and used by the Apostle unto his purpose § 22 Secondly It is certain that some Words used by the Apostle have been insâ—rted into some Copies of the Greek Bibles which being single words and of little importance prevailed not in them all as may be seen in sundry of the foregoing instances And why may we not think that some whole sentences might on the same account be inserted in some of them which being of more importance found a more general acceptance And how also by other means that Translation was variously changed and corrupted of old and that before the dayes of Hierom Learned Men do know and confess § 23 It is further evident that one place at least in this Epistle which it may be some could not conjecture from whence it should be taken yet finding it urged by the Apostle as a Testimony out of the Old testament is inserted in another place of the Text than that from which the Apostle took it and that where there is not the least colour for its insertion This is the Testimony out of Psalm 95. v. 7. which the Apostle cites Chap. 1. v. 6. in words much differing from those wherewith the Original is rendered by the LXX This some of the Transcribers of the Bible not knowing well where to find have inserted in the very syllables of the Apostles expression into Deut. 32. v. 43. where it yet abides though Originally it had no place there as we shall in the Exposition of the Words sufficiently manifest The same and no other is the cause why 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 49. And may we not as well think nay is it not more likely that they would insert his words into the places from whence they knew his Testimonies were taken with a very little alteration of the antient Reading than that they would wholly intrude them into the places from whence they were not taken by him which yet undeniably hath been done and that with success Nay we find that many things out of the New Testament are translated into the Apochryphall Books themselves As for instance Ecclesiasticus chap. 24. v. 3. we have these words in the Latin Copies Ex ore altissimi prodii primogenita ante omnem Creaturam which are cited by Bellarmine and others in the confirmation of the Deity of Christ whereas they are taken from Col. 1.15 and are in no Greek Copies of that Book Upon these Reasons then which may yet be rendered more cogent by many other § 24 instances but that we confine our selves to this Epistle I suppose I may conclude that it is more probable at least that the Apostles interpretations of the Testimonies used by him all agreeably unto the mind of the Holy Ghost were by some of old inserted into the Vulgar Copies of the Greek Translation of the Old Testament and therein prevailed unto common acceptation than that he himself followed in the Citation of them a Translation departing without Reason from the Original Text and diverting unto such senses as its Authors knew not to be contained in them which must needs give
done away from me and accept of my Repentance that all Ages may know that there is Repentance and that thou wilt receive them that Repent and turn unto thee Hence also they tell us that upon the Pardon of his sin he sang a Song of Praise unto the Lord on the Sabbath Day which is mentioned in the Targum on the Song of Solomon chap. 1. v. 1. as one of the Songs in reference whereunto that of Solomon is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Song of Songs or the most excellent of them And although indeed that expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dying thou shalt dye according to the propriety of the Hebrew Tongue denotes only the Certainty and Vehemency of the Death threatned in which case it useth reduplications yet some of them have not been averse to apprehend a twofold death of the Body and of the Soul to be intimated in that expression as Fagius on the place well observes Body and Soul they say both sinned and therefore both were to be punished 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If the flesh sâ—n without the spirit why is the soul punished Is it one thing that sins and another that is punished or rather is it not thus that both sin together and so both are justly punished together § 7 Thus is the condition of the Sin and Punishment of our first Parents themselves acknowledged by them And the same is that of their Posterity What was threatned unto what was inflicted upon those who first sinned they are all liable and obnoxious unto Are they not all as subject unto Death as was Adam himself Are the miseries of man in his labour or the sorrows of Women in Childbearing taken away Is the Earth its self freed from the Effects of the Curse Do they not dye who never sinned after the similitude of Adams Transgression The Jews themselves grant that all death is poenal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is no Death without Sin no Punishment or Correction without iniquity It is the saying of R. Ame in the Talmud Tractat Sabbat cited in Sepher Ikharim lib. 4. cap. 13. And this Principle Mâ—imonides carries so high as to deny all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Correction of Love affirming none to be of that mind but some Gaeonims deceived by the Sect of Muatzali More Nebuch p. 3. cap. 17. And they who dye poenally under the Curse abide in no other estate than that mentioned They acknowledge also the remainder of the Curse on the Earth its self on the same account 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The whole World sayes one of their Masters was not created but for man and therefore after man sinned it came short of its first perfection But these things being of some use for their Conviction as also to discover the perverse obstinacy of some of their later Masters we may a little more particularly take them along with us § 8 First They acknowledge that Adam was a common Head unto all mankind So saith Manasse Ben. Israel from their Principles Cum itaque esset Adam futurus caput principium humanae naturae necesse erat illi a Deo conferri omnem perfectionem scientiam De Fragilitate pag. 34. Whereas Adam was to be the Head and Principle of humane nature it was necessary that God should endow him with all perfection and knowledge And this Perfection of his knowledge Aben Ezra on Gen. 12. proves from Gods bringing all Creatures unto him to give them Names according to their Nature And the same Author again in his Discourse de Termino Vitae Aben Ezra inquit nominibus propriis in Sacra Scriptura non praefigi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He demonstrativum quod tamen in voce Adam fit Gen. 3.22 ratio est quia in Adamo notantur omnes ejus posteri universa species humana designatur Aben Ezra sayes that He Hajedia is not prefixed unto proper names in the Scripture only it is so unto the Word Adam Gen. 3. v. 22. and the Reason is because in Adam all his Posterity the whole Race of Mankind is denoted and signified Now this could not be but by vertue of some Divine Constitution For naturally Adam could have no other Relation to his Posterity than every other man hath unto his own And this was no other but that Covenant which God made with all mankind in him whose Promises and Threatnings Rewards and Punishments must therefore equally respect them with him Wherefore Secondly they grant that on this account his Sin was imputed unto all his Posterity That is some of them do so and those the most sober of them So Rabbi Menahem Rakanatensis in sec. Bereshith c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is no wonder why the Sin of Adam and Eve was engraven and sealed with the Signet of the King to be propagated unto all following Generations For in the day that Adam was created all things were finished so that he was the Perfection and Complement of the whole workmanship of this world Therefore when he sinned the whole world sinned whose Sin we hear and suffer which is not so in the Sin of his Posterity To be sealed with the Signet of the King is their Expression of Gods Constitution And these words are very consonant to those of our Apostle Rom. 5.12 As by one man Sin entered into the World and Death by Sin so Death passed upon all men for that or because in him all have sinned To the same purpose speaks the Targum on Eccles. 7. v. 29. in the Copies followed by the Jayan and London Bibles for so the words are not in those of Buxtorf nor the Biblia Regia God made the First man upright and innocent before him but the Serpent and Eve seduced him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and gave cause why the day of Death should come on him and all the Inhabitants of the Earth And we can have no more Authentick Testimony of the Apprehensions of their antient Doctors than what their Targums afford us And therefore Joseph Albo in Scher Itharim expresly concludes lib. 1. chap. 11. that all the punishments relating unto Adam and Eve for their first Sin belong unto all mankind And whereas they fancy that some Persons spent their dayes without actual sin at least any such as should deserve Death they charge their Death on the guilt of the sin of Adam So the Targum on the last Chapter of Ruth And Hobed begat Jesse who was called Nachash and there was no iniquity or corruption in him for which he should be delivered into the hâ—nd of the Angel of Death to take his soul from him and he lived manâ— dayes untill the Counsell that the Serpent gave to Eve abode before the Lord and upon that Counsâ—ll were all the inhabitants of the Earth made guilty of death and upon the aâ—â—â—unt of that sin dyed Jesse the Righteous Lud. Capellus in his Annotations on John 3. hath an observation on this passage in the Targum not
and Speech for that occasion is blasphemously to make God the sole-Author of that Temptation which he so much abhorred Lastly Considering the Punishment denounced against mankind of Death Temporall and Eternall that which is threatned unto the Serpent bears no proportion unto it if it concern only the Serpent its self And what Rule of Justice will admit that the Accessory should be punished with greater Sufferings than the Principal Neither doth this Punishment as to the Principal part of it the bruising of the Head befall all Serpents yea but few of them in comparison doubtless not one of a Million whereas all mankind none excepted were liable unto the Penalty denounced against them Were no more men intended herein than are bitten on the heel by Serpents the matter were otherwise but death is passed upon all in as much as all have sinned Satan then it was who was the Principal in this Seduction the Author of all Apostasie from God who using the Serpent its instrument involved that also so far in the Curse as to render it of all Creatures the most abhorred of mankind § 27 Against this Seducer it is denounced that his Head should be bruised The Head of Satan is his Craft and Power From these issued all that Evil whereinto mankind was fallen In the bruising therefore of his Head the defeat of his Counsel the destruction of his Work and the Deliverance of Mankind is contained as our Apostle most excellently declares Heb. 2. Death must be removed and Righteousness brought in and acceptance with God procured or the Head of Satan is not bruised This therefore is openly and plainly a promise of the Deliverance enquired after Moreover There is a Declaration made how this Victory shall be obtained and this Deliverance wrought and that is by the Seed of the Woman This seed is twice repeated in the words once expresly and her seed and Secondly it is included in the Pronoun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it And as by seed in the first place the Posterity of the Woman some to be born of her race partakers of humane nature may be intended as the subjects of the Enmity mentioned so in the latter some single person some one of her Posterity or seed that should obtain the Victory is expresly denoted For as all her seed in common do never go about this work the greatest part of them continuing in a willing Subjection unto Satan so if all of them should combine to attempt it they would never be able to accomplish it as we have before proved at large Some one therefore to come of Her with whom God would be present in an especiall and extraordinary manner is here expresly promised And this is the Messiah God having in infinite Wisdom and Grace provided this way of Relief and given § 28 this intimation of it That Revelation became the Foundation and Center of all the Religion that ensued in the world For as those who received it by Faith and adhered unto it continued in the Worship of the true God expressing their Faith in the Sacrifices that he had appointed typically to represent and exemplifie before their eyes the work its self which by the promised seed was to be accomplished so also all that false Worship which the generality of mankind apostatized into was laid in a general perswasion that there was a way for the Recovery of the favour of God but what that was they knew not and therefore wandered in wofull uncertainties Some suppose that our great Mother Eve in those words Genes 4. ver 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expressed an Apprehension that she had bore him who was Man-God the Man the Lord the Promised Seed And they do not only contend for this meaning of the words but also reproach them who are otherwise minded as may be seen in the Writings of Hunnius and Helvicus against Calvin Junius Paraeus and Piscator That she together with Adam believed the Promise had the consolation and served God in the Faith of it I no way doubt But that she had an Apprehension that the Promised Seed should be so soon exhibited and knew that he should be the Lord or Jehovah and yet knew not that he was to be born of a Virgin and not after the ordinary way of mankind I see no cogent Reason to evince Nor do the words mentioned necessarily prove any such apprehension in her The whole weight of that supposition lyes on the Construction of the words from the interposition of the Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—enoting as they say after Verbs active alwayes an Accusative Case But instances may be given to the contrary whence our Translation reads the words I have gotten a man from the Lord without the least intimation of any other sense in the Original And Drusius is bold to affirm that it is want of solid skill in the Sacred Tongue that was the cause of that conception Besides if she had such thoughts she was manifoldly mistaken and to what end that mistake of hers should be here expressed I know not And yet notwithstanding all this I will not deny but that the expression is unusuall and extraordinary if the sense of our Translation be intended and not that by some contended for I have gotten or obtained the Man the Lord. And this it is possible caused Jonathan Ben Vzziel to give us that gloss on the words in his Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Adam knew his Wife Eve who desired the Angel and she conceived and bare Cain and said I have obtained the man or a man the Angel of the Lord. That is him who was promised afterwards under the name of the Angel of the Lord or the Angel of the Covenant which the Jews may do well to consider But we have farther Expositions of this first Promise and farther Confirmations of § 29 this Grace in the Scripture its self For in Process of time it was renewed unto Abraham and the Accomplishment of it confined unto his Family For his gratuitous Call from Superstition and Idolatry with the Separation of him and his Posterity from all the Families of the Earth was subservient only unto the fulfilling of the Promise before treated of The first mention of it we have Gen. 12. v. 1 2 3. Now the Lord had said unto Abraham Get thee out of thy Countrey and from thy Kindred and from thy Fathers House unto a Land that I will shew thee And I will make of thee a great Nation and I will bless thee and make thy Name great and thou shalt be a blessing And I will bless them that bless thee and curse him that curseth thee and in thee shall all the Families of the Earth be blessed And this is again expressed Chap. 18. v. 18. All the Nations of the Earth shall be blessed in him And Chap. 22.18 And in thy seed shall all the Nations of the Earth be blessed And when he doubted of the accomplishment of this
the better see the perversness of this man and therein of his followers I shall briefly give an account of the Exposition of Rashi his Companion in Annotations on the Pentateuch in their Rabbinnical Bibles First By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scepter he understands Rule and Government as he doth Scholars in the Law by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from between his feet expressing as he conceived the posture of Disciples By Judah he understands the House of David the Ruling Family amongst them the Authority whereof was preserved in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Heads of the Captivity whilest they were in Babel And on these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 waving all the former trivial exceptions he adds expresly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vntill the Shilo come that is Messiah the King to whom that Kingdoms belongs as the words are interpreted by Onkelos in his Targum and in Midrash Agadah and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he expounds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the collection or gathering together of the people so agreeing with the Targum and the the truth in the most material passages of the Text. § 6 But Aben Ezra as we observed is otherwise minded and in him we have an example of the wilfull blindness of the residue of them who will not endure the light of that Conviction which is tendered unto them in this Testimony First By Shebet he grants Rule to be intended or preheminence above others being then somewhat more modest then their latter Masters This saith he shall not depart from Judah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 untill David come and why David 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for he was the beginning of the Kingdom of Judah So that it seems the meaning of the words is that the Scepter shall not depart untill the Scepter come that is they should have rule untill they had rule For as himself well observes the Kingdom of Judah began in David But what Scepter had the House of Judah before Four hundred years the people were ruled under Judges of which but one was of that Tribe At length a Kingdom was set up in the House of Benjamin where was all this while the Scepter of Judah If that was the space of time designed for its continuance Two instances he gives hereof First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Standard of Judah marched first in the Wilderness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Again God said Judah shall go up first But what was this to a Scepter and a Law-giver The first belonged only unto the order of the Tribes in the Wilderness whilest Moses was Prince of the Tribe of Levi and afterwards Joshua of the Tribe of Ephraim nor was that priviledge if any it were peculiar unto Judah but common to the other Tribes joyned with him The other was only an occasional Expedition wherein the especial concernment of Judah lay which gave him no power nor Soveraignty amongst his Brethren So that we have here no small instance how the Wisest of their Masters do befool themselves in seeking evasions from this Testimony Of the sense of the following words abstracting from the design of the whole he gives a tolerable account Nor a Law-giver from between his feet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mechochek is a Scribe who engrosseth any thing on a Roll or Books 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that expression of from between his feet is taken from the common custom of such Scribes to sit at or between the feet of the Prince namely to record and enroll the Laws of his Kingdom Although the phrase of speech seems to encline to another sense but about this we will not differ with him § 7 He next proceeds to the interpretation of the word Shilo which before he applyed unto David and to shew the uncertainty and wandrings of all them who reject the true and only intendment of the Holy Ghost in this expression he gives us the various opinions of his Masters not knowing himself what to adhere unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some he sayes there are who interpret it from the Syriack as it were as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto him or cujus omnia But this yields him no advantage Sundry learned men suspect some such sense in the word or derivation of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Translation of the LXX reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to have had respect thereunto But then the Messiah is signally denoted whose the Kingdom was whom the Promises especially respected and to whom the gathering of the people was to be Some he adds derive it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies the Embrio in the Womb and in allusion hereunto many interpret the word his Son from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the second Birth or certain Membranes of the Womb and he adds afterwards that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But yet neither can he hence obtain any thing towards his design Wherefore he proceeds some expound it of the City Shilo and then they interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as that the Sun cometh that is sets or goes down Eccles. 4. that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 untill the end of Shilo come for so it is written he rejected the Tabernacle at Shilo and chose David his servant But it is evident unto all who use the least attention unto these things how forced indeed foolish this Exposition is untill Shilo come that is untill the City Shilo be deserted or forsaken or destroyed so that untill it comes signifies when it shall be no more The application of that word to the setting of the Sun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Sun goeth down is clearly from the nature of the thing it self and the preceding words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sun riseth but thence to draw it here to express the destruction of a City in which sense it is never used is a Conceit purely Rabbinicall Besides we have shewed already that Scepter and Law-giver could in no sense be said to abide with Judah untill David came for before his dayes that Tribe had no especial interest in Government at all But this catching at relief from a word no way suited to contribute the least assistance in the case in hand is as strong an Argument of a desperate sinking cause which rather than men will foregoe they will reach after helps from the shaddow of the least twigg that seems to be nigh unto them I shall not contend with him about what he nextly asserts namely that this untill doth not prove the ceasing of Rule and Government when the Shilo comes It s enough for us that it was not to cease before it came as shall further be manifested in our ensuing
end of Transgression what To seal up sins To reconcile iniquity To bring in everlasting Righteousness To seal Vision and Prophet Messiah how cut off The Covenant strengthened Ceasing of the daily Sacrifice Perplexity of the Jews about these things Opinion of Abarbinel and Manasse Ben Israel Cyrus not intended Not Herod Agrippa Not Magistracy Africanus Clemens and Eusebius noted Messiah came before the ceasing of the daily Sacrifice Chronological Computation not necessary § 1 THere remains yet one place more giving clear and evident Testimony unto the Truth under Demonstration to be considered and vindicated And this is the illustrious Prediction and Calculation of time granted unto Daniel by the Angel Gabriel Chap. 9.24 25 26 27. Seventy weeks are determined upon thy people and upon thy holy City to finish the Transgression and to make an End of Sins and to make Reconciliation for iniquity and to bring in everlasting Righteousness and to seal up the Vision and Prophecy and to annoint the most Holy Know therefore and understand that from the going forth of the Commandment to restore and to build Jerusalem unto Messiah the Prince shall be seven Weeks and threescore and two weeks the Street shall be built again and the wall in troublous times And after threescore and two weeks shall Messiah be cut off but not for himself and the people of the Prince that shall come shall destroy the City and the Sanctuary and the End thereof shall be with a flood and unto the end of the War desolations are determined And he shall confirm the Covenant with many for one week and in the middest of the week he shall cause the Sacrifice and the Oblations to cease and for the overspreading of Abominations he shall make it desolate even untill the consummation and that determined shall be poured upon the desolate So our Translation reads the words how agreeably unto the Original we shall consider and examine particularly in our progress § 2 Of what importance this Testimony is in our present Cause and Context as Christians generally acknowledge so the Jews themselves are in a great measure sensible as we shall see in the consideration of those manifold evasions which they have invented to avoid the efficacy and conviction of it But before we engage into its management and improvement an attempt against our Apprehension the whole design intendment and subject matter of the Prophecy it self must be removed out of our way A Reverend and Learned Person in a late Exposition of the Visions and Prophecies of Daniel endeavouring to refer them all unto the state of the Churches of Christ in these later dayes of the world with their sufferings under and deliverance from the power of Antichrist amongst the rest contends expresly that this Prophecy Prediction and Computation doth not relate unto the coming and suffering of the Messiah but only unto the state of the Churches before mentioned Hence he who published those Discourses declareth in the Title of the Book that a New way is propounded in it for the finding out of the determinate time signified unto Daniel in his seventy Weeks when it did begin and when we are to expect the end thereof And a NEW WAY it is indeed not only diverse from but upon the matter contrary unto the Catholick Faith of the Church of God both Judaical and Christian ever since the first giving out of the Prophecie And such a way it is as is not only groundless as we shall discover in the examination and trial of it but also dangerous unto the Christian Faith if received Yet because the Author of it if he be yet alive is a Person Holy Modest and Learned and proposeth his conjectures with submission unto the Judgement of others not peremptorily determining what he sayes pag. 51. His discourse deserves our Consideration and a Return unto it with a sobriety answerable unto that wherewith it is proposed And herein we shall attend unto the Method chosen by himself which is first to give Reasons and Arguments to prove that this Prophecy cannot be applied unto the coming of the Messiah and then those which countenance as he supposeth the application of it unto these latter dayes both which shall be examined in their Order That which in general he first insisteth on as a Reason to abjudicate this Prediction § 3 from the times of the Messiah is the difference that is among Learned men about the Chronological Computation of the time here limited and determined The variety of opinions in this matter he terms monstrous and the difficulties that attend the several Calculations inextricable But whether this Reason be cogent or no unto his purpose is easie to determine yea it seems to have strength on the other side For notwithstanding the difficulties of the exact Computation pretended not one of them whom he mentions nor scarce any other Person Antient or Modern before himself or a very few besides did ever doubt or call in question whether the time designed did concern the coming of the Messiah or no. And it seems to be a great evidence of the Truth thereof that no difficulty in the computation did ever move them to question the Principle its self Besides that this is indeed no tolerable Argument namely that Learned Men cannot agree in the exact computation of any time appointed unto such an end to prove that it was not designed unto that end is evident from other instances in the Scripture to the same purpose Thus God tells Abraham that his seed should sojourn in a strange Land four hundred years Gen. 15.13 which Stephen repeats Acts. 7. v. 6. After this Moses with some difference in the years themselves affirms that their sojourning in Egypt was four hundred and thirty years Exod. 12. v. 40. which St. Paul repeats Gal. 3. v. 17. Now learned men greatly differ about the right stating of this Account as from what time precisely the Computation is to be dated and that on the very same Reason which divides their Judgements in the stating of these Weeks in Daniel For as in this place of Daniel the Angel fixing the Beginning of the time limited unto the going forth of the Decree to build Jerusalem there being several Decrees at several seasons made as it should seem to that purpose they are not agreed from which of them precisely to begin the Account So Paul affirming that the four hundred and thirty years began with the giving of the Promise unto Abraham it having been several times and at several seasons solemnly given unto him there is great question from which of them the Computation is to take its date and Beginning And yet as notwithstanding this difficulty never any man doubted but that the years mentioned contained the time of Abraham's and his Posterities being in Aegypt no more notwithstanding the difficulties and difference pleaded about the computation of these Weeks of Daniel did ever any doubt but that the time limited in them was that
Cyrus Among these are Lyra Burgensis Galatinus and he from whom he borrowed his Computation Raymandus Martini These fix the beginning of the Weeks on the fourth year of Zedekiah as they say when Jeremiah gave out his Prophecy about the Babylonish Captivity and the return from it at the end of seventy years indeed the fourth year of Jehoiakim and not of Zedekiah as is apparent Jer. 25.1 11. Of the like nature is the account of Solomon Jarchi among the Jews who dates the time limited from the destruction of the Temple by the Chaldaeans But both these accounts are expresly contrary to the words of the Angel fixing the beginning of the time designed on the going forth of a Decree for the building Jerusalem To these we may add all that would extend these Weeks beyond the destruction of the City and Temple by Titus as some of the Jews would do to comprize the Prophecy of their second fatal destruction by Hadrian which is no way concerned in it § 3 The seventy Weeks then mentioned we must seek for between the first year of Cyrus when the first Decree was made for the re-edification of the Temple and the final destruction of it by the Romans This space we are confined unto by the Text the seventy Weeks are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the going forth of the word to cause to return and build Jerusalem vers 25. Now the Kingdom of Cyrus had a double first year The one absolutely of his Reign over Persia the other of his rule over the Babylonish Monarchy which he had conquered after the death of Darius Medus The first year it is of this second date of the Kingdom of Cyrus which may have any relation unto the time here limited for whilst he was King of Persia only he could have nothing to do with the Jews nor make any Decree for the building of the Temple both the people and place being then under the dominion of another Besides Ezra 1.11 Where it is said that he made his Decree in the first year of his Reign himself plainly declares that he had obtained the Eastern Monarchy by the conquest of Babylon The Lord God of Heaven hath given me all the Kingdoms of the Earth which words can in no sense be applied unto the Kingdom of Persia supposing the Monarchy of Babylon still to continue The whole space of time then here limited is seventy Weeks vers 24. Thâ— beginning of these seventy Weeks is the going forth of the Decree or Word to restore or build Jerusalem v. 25. The first Decree or command that could have any relation unto this matter was that made by Cyrus in the first year of his Empire We must then in the first place find out the direct space of time between the first year of Cyrus and the destruction of the Temple and then enquire whether the whole or what part of it is denoted by these seventy Weeks § 4 Some I confess there are who contend that there is no consideration to be had of that computation of time which we find amongst the Heathen Writers nor of those stated Epocha's by which they limited and distinguished their computations For whereas say they we have certainly the term of this duration of time its beginning and ending fixed namely the first of Cyrus and the death of Messiah It is positively detâ—rmined that between them were seventy Weeks or four hundred ninety years unto which all other accounts are to be squared and made proportionâ—ble Indeed the conclusion were unquestionable if the premises were certain If the terms be rightly fixed in the first of Cyrus and the death of the Messiah there must be but 490 years between them for whether we understand the reason of it or no all forreign Accounts must be suited unto what of infallible truth is stated in the Scripture But these things are much questioned for whereas some do doubt whether the time limited do absolutely expire in the death of the Messiah and be not rather to be exâ—ended unto the destruction of the City and Temple There be many more that do peremptorily deny that it is to take date from the first Decree of Cyrus And so must we also unless it can be proved that the times mentioned are justly commensurate from thence unto the death of Messiah For seeing there were other Decrees as we shall find to the same purpose which might be respected as well as that there is no reason why we should offer violence unto other approved computations to force them to submit unto the Scripture Account when we first offer violence unto that to make it serve our own opinion I shall therefore proceâ—d in the way proposed and first give a just computation of the time from the first year of the Empire of Cyrus unto the destruction of the City and Temple and then enquire whether the seventy Weeks or 490 years here determined be commensurate unto the whole or only unto some part of it and if to some part only then to what part of it and how we are directed by the Text to the beginniâ—g and end of the computation And herein I shall not scrupulously bind my self unto daies or months or seasons of the year in any single account but only consider the full and sound number of years which in such computations according to the custom of holy Writ is to be observed And indeed what through the silence what through the disagreement of Antiâ—nt Historians it is utterly impossible to state exactly as to those lesser fractions the times that are passed of old And we seek for no more certainty in these things than the condition of them will naturally bear § 5 It is generally agreed by all Hiâ—torians and Chronologers that Cyrus began his Reign over Persia in the first year of the fifty fifth Olympiad probably the same year that Nabâ—nidus or Darius Medus began his reign over Babylon And this was the year wherein Daniel set himself solemnly to seek the Lord for the delivery of the people out of Captivity He being now come to a Kingdom who was so long before prophesied of to be their deliverer Dan. 9.1 In the twenty seventh year of his reign or the first of the sixty second Olympiad having conquered the Babylonian Empire he began the first year of his Monarchical reign from whence Daniel reckons his third which was his last Chap. 10.1 And therein he proclaimed liberty unto the people of the Jews to return to Jerusalem and to build the Temple Ezra 1.1 The City and Temple were destroyed by Titus in the third year of the eleventh Olympiad now from the first year of the sixty second Olympiad unto the third of the two hundred and eleventh Olympiad inclusive are five hundred ninety nine years and within that space of time are we to enquire after and find the four hundred and ninety years here prophesied of and foretold Of this space of time the Persian Empire from
worn about them They are sanctified in the Law and in a word the Targum on the Canticles Chap. 8. v. 3. tells us that God chose them above all people because they wore the Phylacteries So just cause had our Lord Jesus Christ to reprove their hypocrisie superstition and self-justification in the use abuse and boasting of these things Mat. 23.5 All their works they do for to be seen of Men they make broad their Phylacteries and enlarge the borders of their garments This about the borders of their garments was an after Institution yet because of its answerableness unto this we may add it in this place To this purpose God gives his command Num. 15.38 39 40. Speak unto the Children of Israel and bid them that they make them fringes in the borders of their garments throughout their generations and that they put upon the fringe of the borders a Ribband of blâ—w and it shall be unto you as a fringe that ye may look upon it and remember all the commandments of the Lord and do them and that you seek not after your own heart and your own eyes after which ye use to go a whoring that you may remember and do all my commandments and be holy unto your God which Law is repeated again Deut. 22.12 Thou shalt make thee fringes upon the four quarters of thy Vestures wherewith thou coverest thy self These 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 locks or fringes made of thread fastened unto the wings or skirts of their garments with a Ribband 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a blew colour which how to make at present the Jews confess they know not but suppose it was made with the blood of a Fish called Chalazon mixt with Vermilion had vertue and efficacy from the institution of God who alone is able to bless and sanctifie things in themselves indifferent unto Sacred Use to the keeping of their hearts in a due reverence unto himself and their eyes from wandering after false Worship and Superstition which being now removed and taken away the things themselves are among the present Jews turned into the greatest superstition imaginable Their principal vanities about these things having been represented by others out of Maimonides his Treatise on that subject need not here be repeated The last appointment of God occasioned by the mercy solemnly remembred in the § 22 Passover was the dedication of all the first-born Males unto himself The Law of this dedication is recorded Exod. 13.12 13. and the manner of its performance is farther added Numb 18 15 16 17. Every thing that openeth the matrix in all flesh which they bring unto the Lord whether it be of men or beast shall be thine nevertheless the first-born of man shalt thou surely redeem and the first firstling of unclean beasts shalt thou redeem and those that are to be redeemed from a month old shalt thou redeem according to thine estimation for the mony of five shekels after the shekel of the Sanctuary which is twenty Gerahs But the firstling of a Cow or the firstling of a Sheep or the firstling of a Goat thou shalt not redeem they are holy thou shalt sprinkle their bloud upon the Altar and shalt burn their fat for an offering made by fire for a sweet savour unto the Lord. The whole dedication of the first-born Males is distributed into three parts 1. Children who were to be redeemed with five shekels twenty Gerahs to one shekel that is about twelve shillings of our mony 2. Clean beasts such as were appointed to be offered in sacrifice on other occasions as the Kine the Sheep and the Goats These were to be offered unto God in a Sacrifice of burnt-offering without redemption or commutation after they had been kept a month with the dam. 3. Vnclean beasts whereof an instance is given in the Ass which were either to be redeemed with mony by an agreement with the Priest or to have their necks broke at the choice of the owner And all of this to call to remembrance the mercy of God in sparing them and theirs when the first-born of man and beast clean and unclean in Egypt were destroyed For hence a peculiar right of especial preservation arose unto God towards all their first-born and this also not without a prospect towards the Redemption of the Church of the first-born by Jesus Christ. Heb. 12.23 And this gave a period to the first dispensation of God towards the Church in the § 23 posterity of Abraham for the space of 430 years With the provision and furniture of these Ordinances of Worship they left Egypt and passing through the Red-sea came into the Wilderness of Sinai where they received the Law and were made perfect in the beauty of Typical holiness and worship Unto these Ordinances succeeded the Solemn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or giving of the Law on § 24 Mount Sinai with the Precepts and Sanctions thereof mentioned in several places by our Apostle as chap. 2.2 For if the word spoken by Angels was stedfast and every transgression and disobedience received a just recompence of reward Chap. 1O 28 He that despised Moses Law died without mercy under two or three witnesses Chap. 12.18 19 20 21. For ye are not come unto the Mount that might be touched and that burned with fire nor unto blackness and darkness and tempest and the sound of a trumpet and the voice of words which they that heard intreated that the word should not be spoken to them any more for they could not endure that which was commanded and if so much as a beast touched the mountain it shall be stoned or thrust through with a dart And so terrible was the sight that Moses said I exceedingly fear and quake ver 25. They escaped not who refused him that spake on earth And in other places Three things must be explained in reference unto this great and solemn foundation § 25 of that Judaical Church state which our Apostle treateth about in this whole Epistle First The Preparations for it Secondly The Manner of the giving of it Thirdly The Law it self For the preparations for it they are either more remote or immediately preceding it The former were those temporary occasional instructive Ordinances which God gave them at their entrance into the Wilderness before they came to receive the Law on Sinai The first mentioned of this nature is Exod. 15.23 24 25 26. And when they came to Marah they could not drink of the waters of Marah for they were bitter therefore the name of it was called Marah And the people murmured against Moses saying What shall we drink And he cried unto the Lord and the Lord shewed him a tree which when he had cast into the waters the waters were made sweet There he made a Statute and an Ordinance and there he proved them and said If thou wilt diligently hearken to the voice of the Lord thy God and wilt do that which is right in his sight and wilt give ear to
Attonement rendered this of Thankfulness acceptable unto God see Heb. 13.15 16. § 34 Secondly The peculiar Parts of the Beast in this Sacrifice that were to be burned on the Altar are enumerated namely the Suet and Fat of the inwards the Kidnies and their fat the fat on the Flanks and the Caul of the Liver or the Midriff Hence it is laid down as a general Rule that all the fat is the Lords v. 16 And it is called a perpetual Statute for all their Generations through all their dwellings that they should eat no fat v. 17. But yet this general Precept had a double limitation First That only that fat which was to be offered was excepted from eating Of the other fat diffused through the rest of the flesh they might eat Secondly It was only the fat of Beasts appointed to be offered in Sacrifice that was forbidden as it is directly exppressed Levit. 7.25 Of the fat of other clean Beasts they might eat And this offering of the Fat seems to denote our serving of God with the best that we have which yet is not acceptable but by vertue of the Blood of Christ as the fat was to be burned in the Burnt-offering or Sacrifice of Attonement § 35 Of the kind of these Shelamim were the Offerings among the Heathen which they sacrificed either upon any great undertaking which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a way of Vow or upon any success So Cyrus Minor Xenophon and Arianus in their Expeditions sacrificed Sacrificia Votiva and the latter sort were in an especial manner provided for in the Pontifical Law as it is reported by Festus Cujus auspicio classe procincta opima spolia capiuntur Jovi feretrito darier oportet bovem caedito qui caepit aeris ducenta Secunda spolia in Martis aram in Campo solitaurilia utra voluerit caedito Tertia spolia Jano Quirino agnum Marem caedito centum qui caeperit ex aere dato The next sort of Sacrifice was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chataath or Sin-offering whose Laws and § 36 Rites are described Levit. 4. This Sacrifice is not expresly called a Corban or a Gift it being wholly a Debt to be paid for Expiation and Attonement but being brought nigh unto God it partook in general of the nature of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Corbanim It was of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fireings or Fire-offerings expresly v. 12. because of the burning of the Fat on the Altar and of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or slain Sacrifices And also it was of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or most holy things from its Institution and Signification The name of it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chataath that is sin He shall do to the Bullock as he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Bullock of the Sin that is of the Sin-offering Levit. 4.20 So Ezek. 45.1 The Priest shall take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the blood of the sin that is the Sin-offering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chata in kal is to sin to offend to err from the way to contract the guilt of sin Hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chataim are men given up unto and wandring in the ways of sin Psal. 1.1 In Pihel it hath a contrary signification namely to purge to expiate to cleanse to make Attonement to undergo penalty to make satisfaction Gen. 31.39 That which was torn saith Jacob to Laban I brought it not to thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 achatennah I answered for it I paid for it I went by the loss of it See Exod. 29.36 Numb 19.19 Levit. 6.26 According to this signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used to denote an Offering for sin that whereby sin is expiated pardon of it is procured Attonement is made So prayes David Psal. 51. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt purge me with Hysop as Numb 19. that is clear me free me as by an Offering for sin And this kind of expression our Apostle retains not only where he reports a Testimony of the Old Testament as Heb. 10. v. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Burnt-offerings and for sin that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sin-offering but also where he makes Application of it unto the Lord Christ and his Sacrifice which was typified thereby Rom. 8.3 God sent his Son in the likeness of sinful flesh and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Offering for sin a Sin-offering as the word should have been translated And 2 Cor. 5.21 Him who knew no sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he made sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Sin-offering for us The general cause of this Sacrifice was sin committed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Levit. 4.2 say we § 37 through ignorance So the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Vulgar Latin per ignorantiam through ignorance Some old Copies of the Greek have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not voluntarily not wilfully For it had respect unto all sins as were not committed so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 willingly wilfully presumptuously as that there was no Sacrifice appointed for them the Covenant being disannulled by them Heb. 10.26 And there is no sort of sins no sin whatever that is between this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this sin of ignorance or error and sin committed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with an high hand or presumptuously See expresly Numb 15.28 29 30. Hence this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this Sin-offering was the great Sacrifice of the solemn Day of Expiation Levit. 16. whereby Attonement was made for all the uncleanness of the children of Israel and because of their transgressions in all their sins v. 16. And upon the head of the live Goat which was a part of the Sin-offering on that day there was confessed and laid all the iniquities of the children of Israel and all their transgressions in all their sins v. 27. That is all iniquities not disannulling the Covenant which had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a revenging Recompence allotted unto them Heb. 2.2 And accordingly are those words to be interpreted where the cause of this Sacrifice is expressed Levit. 4.2 If a soul sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Error Ignorance imprudently against any of the commandments of the Lord as it ought not to do and shall do against any of them And an instance is given in him who killed his neighbour without propense malice Deut. 9.4 Any sin is there intended whereinto men fall by Error Ignorance Imprudence Incogitancy Temptation Violence of Affections and the like For such was this Sacrifice instituted And the End which it typically represented is expressed 1 John 2.1 2. If any man sin we have an Advocate with the Father Jesus Christ the Righteous and he is the Propitiation for our sins namely in the room of and as represented by the Sin-offering of old whereby Attonement and Propitiation was typically made for sin Only there was this difference That whereas the Law of Moses was appointed to
of old spoken unto the Fathers in the Prophets hath in these last dayes spoken unto us in the Son whom he hath appointed heir of all by whom also he made the worlds THe Apostle intending a comparison between the Mosaical Law and the Gospel referreth it unto two Heads First Their Revelation and Institution whence the Obligation to the Observance of the one and the other did arise and Secondly Their whole Nature Vse and Efficacy The First he enters upon in these words and premising that wherein they did agree distinctly layes down the severals wherein the difference between them doth consist both which were necessary to compleat the comparison intended That wherein they agree is the Principal Efficient Cause of their Revelation or the Prime Author from whom they were This is God He was the Author of the Law and Gospel He spake of old in the Prophets he spake in the last dayes in the Son Neither of them were from Men not one from one Principle and the other from an other both have the same Divine Original See 2 Tim. 3.16 2 Pet. 1.16 17 18 19 20 21. Herein they both agree Their difference in this respect namely of their Revelation he refers to four Heads all distinctly expressed saving that some branches of the Antithesis on the part of the Gospel are only included in the opposite expressions that relate unto the Law Their difference First Respects the manner of their Revelation and that in two particulars 1. The Revelation of the Will of God under the Law was given out by divers parts that under the Gospel at once or in one dispensation of Grace and Truth 2. That in diverse manners this one way only by the Spirit dwelling in the Lord Christ in his fulness and by him communicated unto his Apostles Secondly The Times and Seasons of their Revelation that of the Law was made of Old formerly in Times past This of the Gospel in these last dayes Thirdly The Persons to whom the Revelation of them was made That was to the Fathers this to us Fourthly And principally the Persons by whom these Revelations were made That was by the Prophets this by the Son God spake then in the Prophets now he hath spoken in the Son The whole stress of the Apostles Argument lying on this last instance omitting the prosecution of all the other particulars he enters upon the further description of this immediate Revealer of the Gospel in whom God spake the Son and layes down in general 1. The Authority committed unto him God made him Heir of all 2. The Ground and Equity of committing that great Power and trust unto him in those words by whom also he made the worlds whereby he opens his way to the farther declaration of his Divine and incomparable Excellencies wherein he is exalted far above all or any that were employed in the Revelation or Administration of the Law of Moses and the holy Worship instituted thereby All these particulars must be opened severally that we may see the intendment of the Apostle and the force of his Argument in the whole and some of them must necessarily be somewhat largely insisted on because of their influence into the ensuing Discourse I. That wherein the Law and Gospel do both agree is that God was the Author of them both About this there was no difference as to the most of them with whom the Apostle treated This he takes for granted For the Professing Jews did not adhere to Mosaical Institutions because God was their Author not so of the Gospel but because they were given from God by Moses in such a manner as never to be changed or abrogated This the Apostle layes down as an acknowledged Principle with the most that both Law and Gospel received their Original from God himself proving also as we shall see in the progress of our Discourse to the conviction of others that such a Revelation as that of the Gospel was foretold and expected and that this was it in particular which was preached unto them Now God being here spoken of â—n distinction from the Son expresly and from the Holy Ghost by evident implication it being He by whom he spake in the Prophets that name is not taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 substantially to denote primarily the Essence or being of the Deity and each person as partaking in the same nature but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denoting primarily one certain Person and the divine nature only as subsisting in that Person This is the Person of the Father as elsewhere the Person of the Son is so signified by that name Acts 20.28 John 1.1 2. Rom. 9.5 1 Tim. 3.16 1 John 3.16 Chap. 5.20 As also the Person of the Holy Spirit Acts 5.3 4. 1 Cor. 12.7 11. Col. 2.2 So that God even the Father by the way of eminency was the peculiar Author of both Law and Gospel of which afterwards And this observation is made necessary from hence even because he immediately assigns Divine Properties and Excellencies unto another Person evidently distinguished from him whom he intends to denote by the name God in this place which he could not do did that name primarily express as here used by him the divine nature absolutely but only as it is subsisting in the Person of the Father From this head of their Agreement the Apostle proceeds to the instances of the difference that was between the Law and the Gospel as to their Revelation from God of which a little inverting the order of the words we shall First consider that which concerns the Times of their giving out sundry of the other instances being regulated thereby For the First or the Revelation of the Will of God under the Old Testament it was of old God spake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 formerly or of old Some space of time is denoted in this word which had then received both its beginning and end both which we may enquire after Take the word absolutely and it comprizes the whole space of time from the giving out of the first Promise unto that End which was put unto all Revelations of publick use under the Old Testament Take it as relating to the Jews and the rise of the time expressed in it is the giving of the Law by Moses in the Wilderness And this is that which the Apostle hath respect unto He had no contest with the Jews about the first Promise and the service of God in the world built thereon nor about their Priviledge as they were the Sons of Abraham but only about their then present Church Priviledge and claim by Moses Law The proper date then and bound of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of old is from the giving out of Moses Law and therein the constitution of the Judaical Church and Worship unto the close of publick Prophecie in the dayes of Malachi From thence to the dayes of John Baptist God granted no extraordinary Revelation of his Will as to the standing
that is the Creation of the whole world and all things contained in it hath been elsewhere proved and must be granted or we may well despair of ever understanding one line in the Scripture or what we ordinarily speak one to another 3. John doth not mention any particular of the old Creation affirming only in general that by the Word all things were made whereof he afterwards affirms that it was the Light of men not assigning unto him in particular the Creation of Light as is pretended 3. He tells us the Article preposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intimates that it is not the old Creation that is intended but some new especial thing distinct from it and preferred above it Answ. 1. As the same Article doth used by the same Apostle to the same purpose in another place Acts 14.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who made the Heaven the Earth and Sea which were certainly those created of old 2. The same Article is used with the same word again in this Epistle Chap. 11.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by faith we understand that the worlds were made where this Author acknowledgeth the old Creation to be intended 4. He adds that the Author of this Epistle seems to allude to the Greek Translation of Isa. 9.6 wherein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Father of Eternity or eternal Father is rendred the Father of the world to come Answ. 1. There is no manner of Relation between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Father of the world to come and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by whom he made the worlds unless it be that one word is used in both places in very distinct senses which if it be sufficient to evince a cognation between various places very strange and uncouth interpretations would quickly ensue Nor 2. Doth that which the Apostle here treats of any way respect that which the Prophet in that place insists upon his name and nature being only declared by the Prophet and his works by the Apostle And 3. It is presumption to suppose the Apostle to allude to a corrupt Translation as that of the LXX in that place is there being no ground for it in the Original for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the eternal Father and what the Jews and LXX intend by the world to come we shall afterwards consider 5. His last refuge is in Isa. 51.16 Where the work of God as he observes in the reduction of the people of the Jews from the Captivity of Babylon is called his planting the Heavens and laying the foundation of the Earth And the Vulgar Latin Translation as he farther observes renders the word ut corlum plantes ut terram fundes ascribing that to the Prophet which he did but declare and in this sense he contends that God the Father is said to make the worlds by his Son Answ. 1. The work mentioned is not that which God would do in the reduction of the people from Babylon but that which he had done in their delivery from Aegypt recorded to strengthen the faith of Believers in what for the future he would yet do for them 2. The expressions of planting the Heavens and laying the foundation of the Earth are in this place of the Prophet plainly Allegorical and are in the very same place declared so to be First In the circumstance of time when this work is said to be wrought namely at the coming of the Israelites out of Aegypt when the Heavens and the Earth properly so called could not be made planted founded or created Secondly By an adjoyned Exposition of the Allegory I have put my words into thy mouth and said unto Zion thou art my people This was his planting of the Heavens and laying the foundation of the Earth even the erection of a Church and Political State amongst the Israelites 3. It is not to the Prophet but to the Church that the words are spoken and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are not ut plantes ut fundes but ad plantandum to plant and ad fundandum to lay the foundation and our Author prejudicates his cause by making use of a Translation to uphold it which himself knows to be corrupt 4. There is not then any similitude between that place of the Prophet wherein words are used Allegorically the Allegory in them being instantly explained and this of the Apostle whose discourse is didactical and the words used in it proper and suited to the things intended by him to be expressed And this is the substance of what is pleaded to wrest from believers this illustrious Testimony given to the eternal Deity of the Son of God We may yet further consider the reasons that offer themselves from the Context for the removal of the interpretation suggested 1. It sinks under its own weakness and absurdity The Apostle intending to set out the Excellency of the Son of God affirms that by him the worlds were made that is say they Christ preaching the Gospel converted some to the faith of it and many more were converted by the Apostles preaching the same Doctrine whereupon blessed times of Light and Salvation ensued Who not overpowered with prejudice could once imagine any such sense in these words especially considering that it is as contrary to the design of the Apostle as it is to the importance of the words themselves This is that which Peter calls mens wresting the Scripture to their own perdition 2. The Apostle as we observed writes didactically plainly expressing the matter whereof he treats in words usual and proper To what end then should he use so strained an Allegory in a point of Doctrine yea a fundamental Article of the Religion he taught and that to express what he had immediately in the words foregoing properly expressed For by whom he made the worlds is no more in these mens apprehensions than in him hath he spoken in these latter dayes Nor is this Expression any where used no not in the most allegorical Prophecies of the Old Testament to denote that which here they would wrest it unto But making of the world signifies making of the World in the whole Scripture throughout and nothing else 3. The making of the worlds here intended was a thing then past 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he made them that is he did so of old and the same word is used by the LXX to express the old Creation But now that which the Jews called the world to come or the blessed state of the Church under the Messiah the Apostle speaks of as of that which was not yet come the present worldly State of the Judaical Church yet continuing 4. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are so rendred taken absolutely as they are here used do never in any one place in the Scripture in the Old or New Testament signifie
by him as incarnate that the Suitableness and Correspondency of all things in them might be evident The Word was with God saith he in the beginning and all things were made by him and without him was not any thing made that was made v. 1 2 3. But what was this unto the Gospel that he undertook to declare Yes very much for it appears from hence that when this Word was made flesh and came and dwelt among us v. 14. that he came into the world that was made by him though it knew him not v. 10. he came but to his own what ever were the entertainment that he receeived v. 11. For this End then God made all things by him that when he came to change and renew all things he might have good right and title so to do seeing he undertook to deal with or about no more but what he had originally made The Holy and Blessed Trinity could have so ordered the work of Creation as that it should not immediately eminently and signally have been the work of the Son of the Eternal Word But there was a farther design upon the world to be accomplished by him and therefore the work was signally to be his that is as to immediate Operation though as to Authority and Order it peculiarly belonged to the Father and to the Spirit as to Disposition and Ornament Gen. 1.2 Job 26.13 This I say was done for the End mentioned by the Apostle Ephes. 1.10 All things at first were made by him that when they were lost ruined scattered they might again in the appointed season be gathered together into one head in him of which place more at large else-where And this mysterie of the Wisdom of God the Apostle at large unfoldeth Col. 1.15 16 17 18 19. Speaking of the Son by whom we have Redemption he informs us that in himself and his own nature he is the Image of the invisible God that is of God the Father who until then had alone been clearly revealed unto them and that in respect of other things he is the first-born of every creature or as he terms himself Rev. 3.14 the Beginning of the creation of God that is he who is before all creatures and gave Beginning to the Creation of God For so expresly the Apostle explains himself in the next verses By him all things were created that are in heaven and that are in earth visible and invisible whether they be thrones or dominions or principalities or powers all things were created by him and he is before all things and by him all things consist But this is not the full design of the Apostle He declares not only that All things were made by him but also that All things were made for him v. 16. so made for him that he might be the Head of the Body the Church that is that he might be the fountain head spring and original of the new Creation as he had been of the Old So the Apostle declares in the next words Who is the beginning the first-born from the dead As he was the Beginning and the First-bâ—rn of every creature in the old Creation so he is the Beginning and First-born from the dead that is the Original and Cause of the whole new Creation And hereunto he subjoyns the End and design of God in this whole mysterious work which was that the Son might have the preheminence in all things as he had in and over the works of the old Creation seeing they were all made by him and all consist in him so also he hath over the New on the same account being the Beginning and First-born of them The Apostle in these words gives us the whole of what we intend namely that the making of the worlds and of all things in them in the first Creation by the Son was peculiarly subservient to the Glory of the Grace of God in the Reparation and Renovation of all things by him as incarnate It is not for us to enquire much into or after the reason of this Oeconomy and Dispensation we cannot by searching find out God we cannot find out the Almighty unto perfection Job 11.7 It may suffice us that he disposeth of all things according to the counsel of his own will Ephes. 1.12 This Antecedently unto the consideration of the Effects of it we cannot we may not search into Deut. 29.29 What are the Effects and Consequences of his infinitely holy wise Counsel wherein his Glory shines forth unto his Creatures those we may consider and contemplate on and rejoyce in the light that they will afford us into the treasures of these counsels themselves Now herein we see first that it was the Eternal Design of God that the whole Creation should be put in subjection unto the Word incarnate whereof the Apostle also treats in the second Chapter of this Epistle God hath highly exalted him and given him a name which is above every name that at the name of Jesus every knee should bow of things in heaven and things in earth and things under the earth and that every tongue should confess that Jesus Christ is Lord to the glory of God the Father Phil. 2.9 10 11. God hath put all things in subjection unto him not only the things peculiarly redeemed by him but all things what ever as we shall shew in the next words of our Epistle See 1 Cor. 15 24. Heb. 2.8 Rom. 14.11 Hence John saw every creature which is in heaven and earth and under the earth and such as are in the sea even all that are in them ascribing blessing and honour and glory and power unto the Lamb for ever and ever Rev. 5.13 that is owning and avowing their Duty Obedience and Subjection unto him This being designed of God in the Eternal Counsel of his Will before the world was 1 Pet. 1.2 Tit. 1.2 He prepared and made way for it in the Creation of all things by him so that his Title and right to be the Ruler and Lord of all Angels and Men the whole Creation in and of Heaven and Earth might be laid in this great and blessed foundation that he made them all Again God designed from Eternity that his great and everlasting Glory should arise from the new Creation and the work thereof Herein hath he ordered all things to the praise of the glory of his grace Ephes. 1.6 And this praise will he inhabit for ever It is true the works of the old Creation did set forth the glory of God Psal. 19.1 they manifested his eternal power and Godhead Rom. 1.20 But God had not resolved ultimately to commit the manifestation of his glory unto those works though very glorious and therefore did he suffer sin to enter into the world which stained the beauty of it and brought it wholly under the curse But he never suffered spot nor stain to come upon the work of the new Creation Ephes. 5.6 nothing that might defeat eclipse or impair the glory that
I begotten thee do contain the formal Reasâ—n of Christs being properly called the Son of God and so to denote his Eternal Generation Others think they express only some outward Act of God towards the Lord Christ on the Occasion whereof he was declared to be the Son of God and so called The former way went Austin with sundry of the Antients The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the bodie or this day here was the same with them which the nunc stans as they call it of Eternity and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have begotten thee denotes as they say the proper natural Genâ—ration of the Son by an unconceivable communication of the Essence and Substance of the Godhead by the Person of the Father unto him And this doctrine is true but whether here intended or no is by some greatly questioned Others therefore take the words to express only an Occasion of giving this name at a certain season to the Lord Christ when he was revealed or declared to be the Son of God And some assign this to the day of his Incarnation when he declared him to be his Son and that he should be so called as Luke 1.35 Some to the Day of his Baptism when he was again solemnly from Heaven proclaimed so to be Mat. 3.17 Some to the Day of his Resurrection when he was declared to be the Son of God with Power Rom. 1.3 and Acts 13.33 Some to the day of his Ascension whereunto these words are applyed And all these Interpretations are consistent and reconciliable with each other in as much as they are all means serving unto the same end That of his Resurrection from the dead being the most signal amongst them and fixed on in particular by our Apostle in his Application of this Testimony unto him Acts 13.33 And in this sense alone the words have any Appearance of respect unto David as a Type of Christ seeing he was said as it were to be begotten of God when he raisâ—d him up and established him in his Rule and Kingdom Neither indeed doth the Apostle treat in this place of the Eternal Generation of the Son but of his Exaltation and Preheminence above Angels The word also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 constantly in the Scripture denotes some signal time one day or more And that expression This Day have I begotten thee following immediately upon that other Typical one I have set my King upon my holy hill of Sion seems to be of the same Importance and in like manner to be interpreted Thus far I then chuse to embrace the latter Interpretation of the words namely that the Eternal Generation of Christ on which his Filiation or Sonship both name and thing doth depend is to be taken only declaratively and that declaration to be made in his Resurrection and Exaltation over all that ensued thereon But every one is left unto the Liberty of his own Judgement herein And this is the first Testimony whereby the Apostle confirms his Assertion of the Preheminence of the Lord Christ above the Angels from the name that he inherits as his peculiar Right and Possession For the further confirmation of the same Truth he adds another Testimony of the same Importance in the words ensuing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vulg. rursum ego ero illi in patrem ipse erit mihi in filium I will be unto him for a Father and he shall be to me for a Son So also Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in patrem and in filium not pro patre pro filio as some render the words Erasmus worse than they ego ero ei loco patris ille erit mihi loco filii instead of a Father and instead of a Son or in the place which agrees not with the letter and corrupts the sense Bâ—za Ego ero ei pater ipse erit mihi filius who is followed by ours And again I will be to him a Father and he shall be to me a son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and again That is in another place or again it is said to the Son what is no where spoken unto the Angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the prefix'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not denote a Substitution or Comparison but the truth of the thing itself So it is said of Rebeckah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 she was unto him not for or instead or in the place of but his wife And in the words of the Covenant Jer. 31.33 I will be to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they shall be to me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not I will be unto them instead of God and they shall be unto me instead of a people but I will be their God and they shall be my people And the same is the signification of these words I will be his Father and he shall be my Son This is the second testimony produced by the Apostle to prove the preheminence of the Lord Christ above the Angels from the excellency of the Name given unto him One word one witness the testimony being that of God and not of man had been sufficient to have evinced the truth of his assertion But the Apostle addes a second here partly to manifest the importance of the matter he treated of and partly to stir them up unto a diligent search of the Scripture where the same truths especially those that are of most concernment unto us are stored up and down in sundry places as the holy Ghost had Occasion to make mention of them This is that Mine of precious Gold which we are continually to dig for and search after if we intend to grow and to be rich in the knowledge of God in Christ Prov. 2.3 4. Expositors do generally perplex themselves and their Readers about the application of these words unto the Lord Christ. Cajetan for this cause that this Testimony is not rightly produced nor applied as it ought rejects the whole Epistle as not written by the Apostle nor of Canonical authority Such instances do even Wise and Learned men give of their folly and self-fulness every day The conclusion that he makes must needs be built on these two suppositions First that what ever any man might or could apprehend concerning the right application of this testimony that he himself might and could so do for otherwise he might have acknowledged his own insufficiency and have left the solution of the difficulty unto them to whom God should be pleased to reveal it Secondly That when men of any Generation cannot understand the force and efficacy of the Reasonings of the Pen-men of the holy Ghost nor discern the suitableness of the Testimonies they make use of unto the things they produce them in the confirmation of they may lawfully reject any portion of Scripture thereon The folly and iniquity of which principles or suppositions are manifest The application of Testimonies out of the Old Testament in the New depends
they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or perform the Duty and Homage denoted by this Word unto any but God it is remembred as their Idolatry Rev. 13.12 16. 2. And unto this sense was it restrained of old by the Spartans who denyed that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lawfull for them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to fall down to or to adore a man Herodot in Polym And in this sense it is exceedingly restrained from the use and importance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea and from that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hithpael though that alwayes signifie a bowing down with Respect and Reverence for it is employed to denote Civil as well as Religious Worship But for several sorts of Religious Worship diversified by its Objects the Scripture knows nothing The word properly denotes to bow down and when it is referred unto God it respects the inward Reverence and Subjection of our minds by a Metonymie of the Adjunct See it for Civil respect Gen. 27.29 Chap. 133.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elohim is rendered Angels by the LXX Gen. 31.24 Job 38.7 Psal. 8.6 Psal. 96.8 Psal. 137 1. of which Interpretation of the word we shall treat in the ensuing Exposition This is the second Argument used by the Apostle to confirm his Assertion of the Preference of the Son above Angels and is taken from the command of God given unto them to worship him For without Controversie He who is to be worshipped is greater than they whose duty it is to worship him In the words we must consider 1. The Apostles Preface 2. His Proof And in the latter must weigh 1. The Sense of it 2. The Suitableness of it to his present Purpose His Preface or the manner of his producing of this second Testimony is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which words have been exposed unto variety of Interpretations for if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which immediately follows they are to be rendered and when he bringeth in again into the world if with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which follows it after the Interposition of sundry other words then is it to be rendered as by our Interpreters and again when he brings he saith Moreover it is not clear in what sense Christ is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the First-born who is elsewhere termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Only Begotten Son of the Father We must also enquire what is the Introduction or bringing in here intended How and When performed as also what is the world whereinto he was brought The difficulties about all which must be severally considered 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 again may be joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And then the sense of the words must run as above intimated namely when he bringeth in again the first-born into the world And it is evident that most Expositors both Antient and Modern embrace this sense So do Chrysostom Theodoret Ambrose Oecumenius Thomas Lyra Cajetan Ribera Camero Gomarus Estius A Lapide our Mede with many others But about what this bringing in again or Second bringing in of the first-born into the world should be they are greatly divided The Antients refer it to his Incarnation affirming somewhat harshly that he was brought before into the world when all things were made by him 2. Others refer it to the Resurrection which was as it were a second bringing of Christ into the world as David was brought into his Kingdom again after he had expelled by the Conspiracy and Rebellion of Absolom 3. Others refer it unto his coming forth in the Effectual Preaching of the Gospel after his Ascension whereby he was brought forth in another manner and with another kind of Power than that which he appeared in in the Dayes of his flesh 4. Some suppose the Personal Reign of Christ on the earth for a thousand years with his Saints is intended in these words when God will bring him again with Glory into the world of which judgement was Mede and now many follow him 5. Others again and they the most assign the Accomplishment of what is here asserted to the General Judgement and the Second Coming of Christ in the Glory of the Father with all the holy Angels attending him to judge the quick and the dead 6. Some of the Socinians refer them unto the Triumphant Ascension of Christ into Heaven after his Resurrection he having as they fancy once before been taken into it there to be instructed in the Mind and Will of God Now all these Assertions concerning the bringing in of Christ into the world have a Truth in them absolutely considered but whether any of them be here intended by the Apostle we must enquire by an Examination of the common Foundation that all their Authors proceed upon with the Reasons given for its Confirmation Now this is that which we observed before namely that in the Construction of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 again is to be joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he bringeth in and so to be rendered when he brings in again or a second time the first-born which must needs point to a second coming of Christ of one kind or another And to this purpose they say 1. That the Trajection of the words in the other sense is hard and difficult and not to be admitted but upon very cogent Reasons It is to suppose that the Apostle by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When Again intends 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Again when And besides the Interposition of the many words between it and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he saith will not admit that they should be conjoyned in Sense and Construction But this Reason is not cogent for 1. Most of the antient Translations acknowledge this Transposition of the words so the Syriack reading thus and again when he bringeth in so the Vulgar Latin and the Arabick omitting the term again as not designing any new thing but meerly denoting a new Testimony And they are followed by Valla Erasmus Beza and the best of Modern Translators 2. Such Trajections are not unusual and that in this place hath a peculiar Elegancy For the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 again being used in the head of the Testimony foregoing this Transposition adds to the Elegancy of the words and that there was cause for it we shall see afterwards 3. The Apostle having immediately before used the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 again as his note of producing a second Testimony and placing it here in the entrance of a third it must needs be used Equivocally if the Trajection opposed be not allowed 2. They deny that the Angels worshipped Christ at his first coming into the world that is that they are recorded so to have done and therefore it must needs be his second coming that is intended when he shall come in Glory with all his holy Angels openly worshipping him and performing his commands This Reason is especially suited unto
Writer of the Epistle This Scripture saith he as appears from v. 4. is to prove that after Christ sate down at the right hand of God he was made more excellent than the Angels whereto the affirming that he made heaven and earth doth no way conduce Answ. 1. Suppose that to be the scope of the Apostle which is intimated how doth this Author know that it suits not his purpose to shew that the Lord Christ is God by whom Heaven and Earth were made seeing it is manifest that himself thought otherwise or he had not produced this testimony thereof 2. The Testimony is not unsuited unto the scope pretended For whereas in the Administration of his Office the Son was apparently for a while made lower than the Angels he may in these words discover the equity of his after Exaltation above them in that in his Divine Nature and Works he was so much more excellent than they 3. The true and proper design of the Apostle we have before evinced which is to prove the Excellency of the Person by whom the Gospel was revealed and his Preheminence above Men and Angels which nothing doth more unquestionably demonstrate than this that by him the world was created whence the Assignation of a Divine Nature unto him doth undeniably ensue 2. To promote this Observation he addes a large discourse about the use and application of testimonies out of the Old Testament in the New and says That they are made use of by the writers of it either because of some agreement and likeness between the things intended in the one and the other or because of some subordination In the former way that which is spoken of the Type is applied unto the Anti-type and sometimes for likeness sake that which was spoken of one thing is applied unto another as Matth. 15.7 8. our Saviour applies those words of Isaiah to the present Jews which were spoken of their fore-fathers Answ. That which is spoken in the first place of an instituted Type is also spoken of the Anti-type or things pre-figured by it so far as it is represented by the Type so that one thing teaches another and thereon the words have a double application first to the Type ultimately to the Anti-type But herein such testimonies as this have no concernment 2. The Scripture sometimes makes use of Allegories illustrating one thing by another as Gal. 4.21 22 23 24. Neither hath this any place here 3. That what is spoken of one should because of some similitude be affirmed to be spoken of another and nothing agree properly unto him is untrue and not to be exemplified with any seeming instance 4. The words of Isaiah chap. 29.13 which our Saviour makes use of Matth. 15.7 8 9. were a Prophesie of the Jews who then lived as both our Saviour expresly affirms and the Context in the Prophet doth plainly declare Some things he addes Are applied unto others than they are spoken of because of their subordination to him or them of whom they are spoken Thus things that are spoken of God are applied unto Christ because of his subordination to him and of this saith he we have an instance in Acts 13.47 where the words spoken of the Lord Christ Isa. 49.6 I have set thee to be a light to the Gentiles that thou shouldest be for salvation to the ends of the earth are applied unto the Apostles because of their subordination unto Christ. And in this case the words have but one sense and belong primarily unto him of whom they are first spoken and are secondarily applied unto the other Answ. According to this Rule there is nothing that ever was spoken of God but it may be spoken of and applied unto any of his Creatures All things being in subordination unto him At least it may be so in that wherein they act under him and are in a peculiar subordination to him And yet neither can such a subordination according to this mans Opinion be applied unto Christ who in the Creation of Heaven and Earth was in no other subordination to God than any other things not yet made or existing so that this Rule that what is spoken of God is applied unto them who are in subordination unto him as it is false in it self so it is no way suited to the present business Christ being in this man's judgment in no subordination to God when the world was made being absolutely in all respects in the condition of things that were not Nor doth the instance given at all prove or illustrate what is pretended The Apostle in the citing of those words to the Jews doth not in the least apply them to himself but only declares the ground of his going to preach the Gospel unto the Gentiles which was that God had promised to make Him whom he preached to be a Light and to bring salvation unto them also Wherefore he addes 3. what is direct to his pretension That all the words or things signified by them in any testimony which are firstly spoken of one and then are for some of the causes mentioned that is conveniency similitude or subordination applied unto another are not to be looked on as proper to him to whom they are so applied but so much of them is to be admitted as agrees to the scope of him by whom the testimony is used as in the testimony produced v. 7. I will be unto him a Father and he shall be to me a Son the words immediately following are If he shall offend against me I will chastise him with the rod of men which words being spoken of Solomon can no way be applied unto Christ. Answ. What is spoken of any Type and of Christ jointly is not so spoken for any natural conveniency similitude or subordination but because of Gods institution appointing the Type so to represent and shadow out the Lord Christ that what he would teach concerning him should be spoken of the Type whereby he was represented Now no person that was appointed to be a Type of that being in all things a Type it is not necessary that what ever was spoken of him was also spoken of Christ but only what was spoken of him under that formal consideration of an instituted Type This we shewed the case to have been with Solomon of whom the words mentioned were spoken as he bare the Person of Christ Other things being added in the same place that belonged unto him in his own personally moral capacity And therefore those things as that if he offend against me are not at all mentioned by the Apostle as not being spoken of him as a Type And this plainly over-throws the pretension of our Commentator For if the Apostle would not produce the very next words to the testimony by by him brought because they did not belong unto him of whom he spake it proves undeniably that all those which he doth so urge and produce were properly spoken of him And I cannot reach the strength
of it contradicted his own light out of hatred unto the Gospel there are sundry Psalms with this Title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 le David which are expresly affirmed to be composed and sung by him unto the Lord as Psal. 18. whose Title is To the chief Musician 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where the Prefix is repeated to David the servant of the Lord who spake unto the Lord the words of this song So directly do the modern Rabbins contradict their own light out of hatred unto the Gospel Evident then it is that David is not treated of in this Psalm in that he being the Pen-man of it calleth him his Lord concerning whom he treats Besides to omit other instances of alike cogency how or when did God swear unto David that he should be a Priest and that for ever after the order of Melchisedeck The Jews knew well enough that David had nothing to do with the Priesthood So that David had no concernment in this Psalm but only as he was the Pen-man of it He was not herein so much as a Type of the Messiah but speaks of him as his Lord. Wherefore others of them as Jarchi and Lipman and Nizzachon affirm that it is Abraham who is spoken of in this Psalm of whom the one says it was composed by Melchizedech the other by his servant Eliezer of Damascus But the fondness of these presumptuous figments is evident Melchizâ—dech on all accounts was greater than Abraham above him in Degree Dignity and Office as being a King and Priest of the High God and therefore blessed him and received Tithes of him and on no account could call him his Lord. Eliezer did so being his servant but how could he ascribe unto him the sitting at the Right Hand of God how the sending forth the rod of his power from Sion how being a Priest for ever after the order of Melchizedeck or indeed any one thing mentioned in the Psalm These things deserve not to be insisted on but only to manifest the woful pretences of the present Judaical infidelity It appears from the Dialogue of Justin Martyr with Trypho that some of them of old applied this Psalm to Hezekiah But not one word in it can rationally be conceived to respect him especially that Which is spoken about the Priesthood utterly excludes him seeing his Great Grand-father a man of more power than himself was smitten with Leprosie and lost the Administration of his Kingdom for one single attempt to invade that Office 2 Chron. 26. It remains then that this Psalm was written concerning the Messiah and him alone for no other subject of it can be assigned And this use in our passage we may make of the Targum that whereas those words The Lord said do not intend a word spoken but the stable purpose or decree of God as Psal. 2. v. 7. its Author hath rendred them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord said in or by his word that is his Wisdom his Son with whom and to whom he speaks and concerning whom his Decree and Purpose is here declared It remaineth only that we consider the Objections of the Jews against our Application of this Psalm unto the Messiah And these are summed up by Kimchi in his Exposition of the Text. The Hereticks saith he expound this Psalm of Jesus and in the first verse they say the Father and Son are designed and they read Adonai with Camets under Nun in which use the true God is signified by that Name And verse the third in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they read Chirick under Ain so making it signifie with thee And what is there said of the beauty of Holiness they ascribe unto that which is from the womb But in all Copies that are found from the rising of the Sun to the going down of it Chiric is with Nun in Adoni and Patha with Ain in Hammeka And Gerolmus Hierom erred in his Translation And for the errour if the Father and Son be the God-head how doth one stand in need of the other and how can he say unto him Thou art a Priest He is a Priest who offers sacrifice but God doth not Of the like nature are the rest of his exceptions unto the end of his Notes on that Psalm To this Lipman addes a bitter blasphemous discourse about the application of those words from the womb v. 3. unto the womb of the blessed Virgin Answ. Our cause is not at all concerned in these mistakes whether of Jews or Christians For the Jews their chief enmity lies against the Deity of our Lord Jesus Christ and therefore what ever testimony is produced concerning him they presently imagine that it is for the proof of his Divine Nature This lies at the bottom of these exceptions of Kimchi Hence he conceives that our argument from this place lies in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the pointing it with Camets Adonai so making it to be the proper Name of God when we acknowledge that it is Adoni pointed with Chiric and signifies my Lord so it is rendred by the Evangelist Matth. 22. v. 45. so by the LXX and by Hierom Domino meo And the argument of our Saviour lies not in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but that he being the Son of David was also then the Lord of David which he could no otherwise be but upon the account of his Divine Nature In the words reflected on by Kimchi it is confessed that there have been mistakes amongst Translators and Expositors Those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are rendred by the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by the Vulgar from them tecum principium with thee is the beginning which hath misled many Expositors But Kimchi knew that Hierom had translated them Populi tui duces spontanei Thy people shall be willing leaders giving both the significations of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though one would suffice Thy people are or shall be willing But this pertains not to the cause under consideration In like manner have those other words been misrendred by the same Translation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the LXX and the Vulgar Exutero ante luciferum genui te From the womb before the morning Star have I begotten thee which gave occasion to many uncouth Expositions in Justin Martyr Tertullian Epiphanius Austin and others But the words are rightly rendred The dew of thy birth is from the womb of the morning and express the rise and flourishing of the Kingdom of the Messiah These things prove indeed that it is dangerous to interpret the Scripture without heedful attending unto the Original Text but that the Messiah is not intended in this Psalm they prove not For what they farther object on our supposition of the Divine Nature of Christ That there was no need that God should promise God his assistance it is but an open effect of their ignorance or malice Assistance is not promised the Messiah as God but as made Man for our sakes
is the same word whereby the reverential Obedience of that people unto the preaching of Philip is expressed v. 6. An Attendance then with a mind ready for Obedience is that which the word imports 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Auditis to the things heard 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. in eo quod audivimus in that which we have heard To the things heard that is by us who are required to attend unto them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Word is no where else used in the New Testament In other Authors it is as much as praeterfluo to run by So Xenoph. Cyropaed lib. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to drink of the River running by pereffluamus V.L. ne forté pereffluamus lest perhaps we should run out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ne fortè lest perhaps improperly it respects times and seasons lest at any time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ne forte cadamus decidamus lest we fall fall down that is perish So is the word also interpreted by Chrysostom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that we perish not that we fall not And he confirms this sense from that saying in the Proverbs Chap. 3.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My Son fall not So he interprets the word In the Original it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let them not depart the word respecting not the Person spoken unto but the thing spoken of Nor do the LXX in any other place render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in the next Chapter v. 21. and words of the like signification to decline draw back give over by negligence or weariness Other Antient Translations read nè decidamus ab honestate that we fall not from Honesty and nequaquam rejicias and by no means to reject What sense of the Word is most proper to the Place we shall afterwards consider Verse 1. Therefore for this cause the more abundantly ought we to attend or give heed to the things heard by us lest at any time we should flow out or pass away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For this Cause as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore wherefore There is in the words an Illation from the precedent Discourse and the whole Verse is an hortatory Conclusion from thence From the Proposition that he hath made of the Glory and Excellency of the Author of the Gospel he draws this inference therefore ought we for the reason and causes insisted on And thus the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 flow out expresseth their losing by any wayes or means the Doctrine of the Gospel wherein they had been instructed and the Benefits thereof Seeing the Gospel hath such a blessed Author we ought to take care that we forfeit not our interest in it But if we take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the sense chosen by Chrysostom to express the fall and perishing of them that attend not as they ought unto the Word which Interpretation is favoured by the Syriack Translation Then the word therefore for this cause respects the Commination or Threatning included therein As if the Apostle had said therefore ought you to attend that is look to it that you do attend lâ—st you fall and perish I rather embrace the former sense both because the Interpretation of the word used by Chrysostom is strained as also because the Apostle doth evidently in these words enter upon an Exhortation unto Obedience upon his former discourse about the Person of Christ nor without an especial regard thereunto had he laid any foundation for such a Threatning unto Disobedience as is pretended to be in the words of which yet farther afterwards 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ought we the Persons unto whom he makes the Application of his Doctrine and directs his Exhortation Some think that Paul joyns himself here with all the Hebrews upon the account of Cognation and Countrey as being himself also an Hebrew Phil. 3.8 and therefore affectionately respecting of them Rom. 9.3 But the Expression is to be regulated by the words that follow all we who have heard the Gospel preached and made profession thereof And the Apostle joyns himself with them not that there was any danger on his part lest he should not constantly obey the Word or were of them whose wavering and Instability gave Occasion to this Caution but 1. To manifest that the Duty which he exhorts them unto is of general concernment unto all to whom the Gospel is preached so that he layes no singular burden on them and 2. That he might not as yet discover unto them any jealousie of their Inconstancy or that he had entertained any severe thoughts concerning them Apprehensions whereof are apt to render Exhortations suspected the minds of men being ready enough to disregard that which they are perswaded unto if they suspect that undeserved blame lyes at the bottom of the Exhortation The like Condescension hereunto upon the like account we may see in Peter 1 Pet. 4.3 These are the Persons spoken unto That which is spoken to them consists in an Exhortation unto a duty and an especial Enforcement of it The Exhortation and Duty in the first words the more abundantly to attend unto the things heard and the Enforcement in the close of them lest at any time we should flow out In the Exhortation is expressed an especial Circumstance of it the Duty it self and the manner of its performance The first is included in that Word more abundantly which may refer either unto the Causes of the attendance required or unto the manner of its performance In the words as they lye in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more abundantly is joyned unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore for this cause and seems immediately to respect it and so to intimate the excellent and abundant Reason that we have to attend unto the Gospel But if we transpose the words and read them as if they lay thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more abundantly respects the following word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to attend unto and so expresseth somewhat of the manner of the performance of the Duty proposed And so our Translators report the sense We ought to give the more diligent heed or give heed the more diligently The Reader may embrace whether sense he judgeth most agreeable to the scope of the place The former construction of the word expressing the necessity of our attention to be intimated from the cogency of the reasons thereof before insisted on is not without its probability And this the meaning of the word agrees unto whether we take it absolutely for so as Chrysostome observes it may be taken though of it self it be of another form or comparatively in which form it is Take it absolutely and the Apostle informs them that they have abundant cause to attend unto the things spoken or heard because of him that spake them
for concerning him alone came that Voice from the excellent glory This is my beloved Son hear him So also in the other sense the Apostle is not comparing the manner of their attending unto the Doctrine of the Law which certainly they ought to have done with all diligence and their attendance unto the Gospel but shews the reasons which they had to attend unto the one and the other as the following verses clearly manifest This then may be that which the Apostle intimates in this word namely that they had more abundant cause and a more excellent reason for their attending unto the Doctrine of the Gospel than they had unto that of the Law on this account that he by whom the Gospel was immediately preached unto us was the Son of God himself But the other application of the word is more commonly received wherein it intends the duty enjoyned In reference unto the Duty exhorted unto there is expressed the Object of it The things heard Thus the Apostle chuseth to express the Doctrine of the Gospel with respect unto the way and manner whereby it was communicated unto them namely by preaching for faith cometh by hearing and hearing is of the word preached Rom. 10.14 15. And herein doth he magnifie the great Ordinance of preaching as every where else he maketh it the great means of begetting faith in men The Lord Christ himself first preached the Gospel Acts 1.1 and verse 4. of this chapter Concerning him it was said from heaven Hear him Matth. 17.5 as he who revealed the Father from his own bosome Joh. 1.18 From him the Gospel became to be the Word heard When he had finished the course of his Personal Ministery he committed the same work unto others sending them as the Father sent him They also preached the Gospel and called it the Word that is that which they preached See 1 Cor. 1. So in the Old Testament it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isa. 53.1 Auditus an hearing or that which was heard being preached So that the Apostle insists on and commends unto them not only the things themselves wherein they had been instructed but also the way whereby they were communicated unto them namely by the great Ordinance of preaching as he farther declares verse 4. This as the means of their believing as the ground of their profession they were diligently to remember consider and attend unto The Duty it self directed unto and the manner of its performance are expressed in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to attend or give heed What kind of attendance is denoted by this word was in part before declared An attendance it is with Reverence Assent and Readiness to obey So Acts 16.14 God opened the heart of Lydia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to attend unto the things that were spoken not to give them the hearing only there was no need of the opening of her heart for the meer attention of her ear but she attended with readiness humility and resolution to obey the Word The effect of which attention is expressed by the Apostle Rom. 6.17 To attend then unto the Word preached is to consider the Author of it the Matter of it the Weight and concernment of it the Ends of it with Faith Subjection of spirit and Constancy as we shall with our Apostle more at large afterwards explain The Duty exhorted unto being laid down a Motive or Enforcement unto it is subjoyned taken from the danger that would ensue the neglect thereof And this is either from the Sin or Punishment that would attend it according unto the various interpretations of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 flow out or fall before mentioned It it signifies to fall or perish then the punishment of the neglect of this Duty is intimated We shall perish as water that is poured on the earth Thereunto is the frail life of man compared 2 Sam. 14.14 This sense of the word is embraced by few Expositors yet hath it great countenance given unto it by the ensuing discourse verse 2 and 3. and for that reason is not unworthy our consideration For the design of the Apostle in those verses is to prove that they shall deservedly and assuredly perish who should neglect the Gospel And the following particles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and if in verse 2. may seem to relate unto what was before spoken and so to yield a reason why the Unbelievers should so perish as he had intimated which unless it be expressed in this word the Apostle had not before at all spoken unto And in this sense the Caution here given is That we should attend unto the word of the Gospel left by our neglect thereof we bring upon our selves inevitable ruine and perish as water that is spilt on the ground which cannot be gathered up again But the truth is that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prefixed will not be well reconciled unto this sense and interpretation unless we should suppose it to be redundant and insignificative and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lest at any time we should flow out should be the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 absolutely that we fall not But there is no just reason to render that word so useless Allow it therefore significative and it may have a double sense 1. To denote an uncertain time quando aliquando at any time 2. A conditional event fortè ne fortè lest it should happen In neither of these senses will it allow the words to be expounded of the Punishment that shall befall Unbelievers which is most certain both as to the Time and the Event Neither doth the Apostle in the next Verses threaten them that neglect the Gospel that at some time or other they may perish but le ts them know that their destruction is certain and that from the Lord. It is then our sinful losing of the Word and the benefits thereof which the Apostle intendeth And in the next verses he doth not proceed to prove what he had asserted in this verse but goes on to other Arguments to the same purpose taken from the unquestionable event of our neglect of the Word and losing the benefits thereof The especial reason therefore why the Apostle thus expresseth our losing of the doctrine of the Gospel by want of diligent attendance unto it is to be enquired after Generally the expression is looked on as an allusion unto leaking vessels which suffer the water that is poured into them one way to run out many As he speaks in the Comedian who denied that he could keep secret some things if they were communicated unto him Plenus rimarum sum huc atque illuc effluo I am full of chinks and flow out on every side And the word relates unto the persons not to the things because it contains a crime It is our duty to retain the word which we have heard and therefore it is not said that the Word flows out but that we as it
the Covenant between him and the people that the Transgression of it so as to disannul the terms and conditions of it had by Divine Constitution the punishment of death temporal or Excision appointed unto it And this in the next words he proceeds to improve unto his purpose by the way of an Argument à minori ad majus How shall we escape if we neglect so great salvation c. There is an Antithesis expressed in one branch as we observed before between the Law and the Gospel namely that the Law was the Word spoken by Angels the Gospel being revealed by the Lord himself But there are also other differences intimated between them though expressed only on the part of the Gospel as that it is in its nature or Effects Great Salvation that is not absolutely only but comparatively unto the benefit exhibited to their fore Fathers by the Law as given on Mount Horeb. The confirmation also of the Gospel by the Testimony of God is tacitely opposed unto the confirmation of the Law by the like Witness and from all these considerations doth the Apostle enforce his Argument proving the Punishment that shall befall Gospel neglecters In the words as was in part before observed there occurrs 1. The Subject matter spoken of so great salvation 2 A further Description of it 1. From its principal Author it began to be spoken by the Lord. 2. From the manner of its propagation it was confirmed unto us by them that heard it 3. From its Confirmation by the Testimony of God Which 4. Is exemplified by a distribution into 1. Signs 2. Wonders 3. Mighty Works and 4. Various Gifts of the Holy Ghost whereof there is 3. A neglect supposed if we neglect and 4. Punishment there intimated wherein 1. The Punishment its self and 2. The manner of its expression how shall we escape are to be considered all which are to be severally explained 1. The subject matter treated of is expressed in those words so great Salvation And it is the Gospel which is intended in that Expression as is evident from the preceding Verse For that which is there called the word which we have heard is here called great salvation As also from the following words where it is said to be declared by the Lord and farther propagated by them that heard him And the Gospel is called Salvation by a Metonymy of the Effect for the Cause For it is the Grace of God bringing salvation Titus 2.11 The Word that is able to save us The Doctrine the Discovery the instrumentally efficient Cause of Salvation Rom. 1.16 1 Cor. 1.20 21. And this Salvation the Apostle calls Great upon many accounts which we shall afterwards unfold And calling it so great salvation he refers them unto the Doctrine of it wherein they had been instructed 〈◊〉 whereby the Excellency of the Salvation which it brings is declared Now though the Apostle might 〈…〉 pressed the Gospel by the word which was declared unto us by the Lord as 〈…〉 the Law by the word spoken by Angels yet to strengthen his Argument 〈◊〉 Moâ—â—â— unto Obedience which he insists upon he chose to give a brief Description of iâ— from its principal Effect it is great Salvation The Law by reason of sin proved the Ministry of Death and Condemnation 2 Cor. 3.9 yet being fully published only by Angels Obedience was indispensibly required unto it And shall not the Gospel the Ministry of life and great salvation be attended unto 2. He farther describes the Gospel from its principal Author or Revealer it began to be spoken by the Lord. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The words may have a twofold sense for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may denote either principium temporis the beginning of time or principium operis the beginning of the work In the first way it asserts that the Lord himself was the first Preacher of the Gospel before he sent or employed his Apostles and Disciples in the same work In the latter that he only began the work leaving the perfecting and finishing of it unto those who were chosen and enabled by him unto that end And this latter sense is also true for he finished not the whole Declaration of the Gospel in his own person teaching vivâ voce but committed the work unto his Apostles Matth. 10.27 But their teaching from him being expressed in the next words I take the words in the first sense referring unto what he had delivered Chap. 1.1 Of Gods speaking in these last dayes in the Person of the Son Now the Gospel hath had a threefold beginning of its Declaration First In Prediction by Promises and Types and so it began to be declared from the foundation of the world Luke 1.70 71. Secondly In an immediate Preparation and so it began to be declared in and by the Ministry of John the Baptist Mark 1.1 2. Thirdly In its open clear actual full Revelation so this work was begun by the Lord himself and carried on to perfection by those who were appointed and enabled by him thereunto Joh. 1.17 18. Thus was it by him declared in his own person as the Law was by Angels And herein lyes the stress of the Apostles Reasonings with reference unto what he had before discoursed concerning the Son and Angels and his Preheminence above them The great Reason why the Hebrews so pertinaciously adhered unto the Doctrine of the Law was the glorious Publication of it It was the word spoken by Angels they received it by the disposition of Angels If saith the Apostle that were a sufficient cause why the Law should be attended unto and that the neglect of it should be so sorely revenged as it was though in it self but the Ministry of death and condemnation Then consider what is your Duty in reference unto the Gospel which as it was in its self a Word of life and great salvation so it was spoken declared and delivered by the Lord himself whom we have manifested to be so exceedingly exalted above all Angels whatever 3. He farther describes the Gospel from the way and means of its conveyance unto us It was confirmed unto us by them that heard him And herein also he prevents an Objection that might arise in the minds of the Hebrews inasmuch as they at least the greatest part of them were not acquainted with the Personal Ministry of the Lord they heard not the word spoken by him For hereunto the Apostle replyes that though they themselves heard him not yet the same word which he preached was not only declared but confirmed unto them by those that heard him And herein he doth not intend all of them who at any time heard him teaching but those whom in an especial manner he made choice of to employ them in that work namely the Apostles So that this expression those that heard him is a Periphrasis of the Apostles from that great priviledge of hearing immediately all things that our Lord taught in his own
the Kingdom of Light and Glory and an especial part of our salvation For God is light and in him there is no darkness at all so that whilest we are under the power of it we can have no entercourse with him For what communion hath light with Darkness Now the removal hereof is by the Gospel 2 Cor. 4.6 God who commands light to shine out of darkness shines in our hearts to give us the knowledge of his Glory in the face of his Son and he doth it by the Illumination of the glorious Gospel of Christ v. 4. For not only is the Object revealed hereby Life and Immortality being brought to light by the Gospel but also the Eyes of our understandings are enlightened by it savingly to discern the Truths by it revealed For by it it is that both the eyes of the blind are opened and light shineth unto them that sit in darkness whence we are said to be called out of darkness into marvelous light 1 Pet. 2.9 And our Calling is no otherwise but by the Word of the Gospel And as the implanting of this heavenly Light in us is by the Word so the growth and encrease of it in spiritual Wisdom is no otherwise wrought 2 Cor. 3.18 Col. 2.2 And this spiritual Acquintance with God in Christ this saving Wisdom in the Mysterie of Grace this holy Knowledge and Understanding of the Mind of God this growing Light and insight into Heavenly things which is begun encreased and carryed on by the Gospel is an especial dawning of that Glory and immortality which this salvation tendeth ultimately unto Fifthly There belongs unto it also that Joy and Consolation which believers are made partakers of by the Holy Ghost in this world Oft times their Tryals are many their troubles great and their temptations abound in the course of their obedience And these things are ready to fill them with Cares Fears Sorrows and Disconsolation Now though our Lord Jesus Christ hath foretold his Disciples of all the tribulations and sorrows that should attend them in this world and taught them to uphold and support their spirits with the thoughts and hopes of the glory that shall be revealed yet in the salvation that he hath purchased for them there is provision of comfort with joy unspeakable and full of glory even during their pilgrimage here below Such joy indeed it is as the world knoweth not nor can know The principles and causes of it its Nature and Effects are all hidden unto them Yet such it is that all the contentments and enjoyments of this world are no way to be compared with it and such do all that have tasted of it esteem it to be Now this also is wrought in us and communicated unto us by the Gospel It is the Word of Promise whereby God gives strong consolation unto the heirs of salvation Heb. 6.17 18. And upon the receiving of this Word by faith it is that Believers rejoyce with unspeakable and full of glory Not only supportment and comfort in the bearing of troubles but glorious Exultations and Extasies of joy are oft-times wrought in the hearts of Believers by the Gospel Now they can endure now they can suffer now they can die joy is upon their heads and in their hearts and sorrow and sighing flie away Here is Rest here is Peace here are Refreshments here are Pleasures here is Life to be desired The good Lord sweeten and season all our hearts with all these Consolations these joys of his Kingdom and that by the blessed Word of his Grace Lastly to instance in no more particulars the Gospel is the Word of Salvation and the instrument in the hand of God for the conferring of it upon Believers because they shall be taken into the full possession and enjoyment of it at the last day by and according unto the word and sentence of it It is the Symbol and Tessera that gives men final admission into glory The secrets of all hearts shall be judged according to the Gospel Rom. 2.6 And by the word of it shall the Elect receive their Crown And in these respects is the Gospel a word of salvation But secondly it is said in our Proposition as in the Text to be great salvation Now we have seen that the Gospel is called salvation metonymically the Cause being called by the name of the Effect But in this adjunct of Great so great the Effect it self Salvation it self preached and tendred by the Gospel is principally intended That then in the next place we are to declare namely that this Salvation preached in the Gospel is great salvation Neither is it absolutely said to be great salvation but such or so great salvation And it is usual in the Scripture where it would suggest unto our minds and thoughts an inconceivable greatness to use some such expressions as plainly intimate somewhat more than can be expressed See 1 Pet. 4.17 18. Heb. 10.29 Joh. 3.16 So great that is absolutely so and comparatively so with respect unto the benefits received by the Law and inconceivably so beyond what we can conceive or express There ought then to be no expectation that we should declare the real greatness of this salvation which the Apostle intimates to be inexpressible we shall only point at some of those considerations wherein the greatness of it doth most principally consist and appear First it is great in the Eternal contrivance of it When sin had defaced the glory of the first Creation and the Honour of God seemed to be at a stand no way remaining to carry it on unto that End which all things at first tended unto all Creatures were and for ever would have been ignorant of a way for the retrievment of things into the former or a better Order or the bringing forth a salvation for that which was lost For besides that there were such horrible confusions and such inextricable intanglements brought upon the Creation and the several parts of it which none could discern how they might be joynted and set in order again there appeared a repugnancy in the very properties of the Divine Nature unto any relief or salvation of sinners Let sinners be saved and what shall become of the Justice Holiness and Wrath of God all which are engaged to see a meet recompence of reward rendred unto every transgression And this was enough eternally to silence the whole Creation by reason of that indispensible Obligation which is on them always and in all things to prefer the Honour and Glory of their Maker before the Being or well-being of any creatures what ever Should the holy Angels have set upon a contrivance for the salvation of sinners upon the first discovery that it would interfere and clash with the Glory of God as every contrivance of Wisdom finite and limited would have done undoubtedly yea rise up against his very Blessedness and Being they would instantly have cast it from them as an abominable thing and have rested eternally in
and on whom it is incumbent totake vengeance on them that nâ—glect the Gospel will not be able so to do or at least not to such a degree as to render it so fearful as is pretended This need not much to be insisted on It is God with whom men have to do in this matter And they who allow his Being cannot deny him to be Omnipotent and Eternal Now what cannot he do who is so It will at length be found to be a fearful thing to fall into the hands of the living God There is unto wicked men the same everlasting cause of Being and Punishment The same hand that upholds them shall afflict them and that for ever What his Righteousness requires his Power and Wrath shall execute unto the uttermost so that there will be no escaping And thâ—se are the holy foundations on which all Gospel Threatnings and Comminations are built which will all of of them take place and be accomplished with no less certainty than the Promises themselves Now from all that hath been spoken unto this Proposition we may learn 1. To admire the Riches of the Grace of God which hath provided so great salvation for poor sinners Such and so great as it is we stood in need of it Nothing could be abated without our eternal ruine But when Divine Wisdom Goodness Love Grace and Mercy shall set themselves at work what will they not accomplish And the effect of them doth the Scripture set forth in those expressions So God loved theworld God commendeth his love unto us Greater love hath nonethan this Riches of grace Treasures of wisdom Exceeding greatness of Power and the like In this will God be glorified and admired unto all Eternity And in the contemplation hereof are we to be exercised here and hereafter and thereby may we grow up into the image of God in Christ 2 Cor. 3.18 Which way soever we look what ever we consider in it here is that which will entertain our souls withdelight and satisfaction The Eternal Counsel of God the Person of Christ his Mediation and Grace the Promises of the Gospel the evil and wrath we are freed from the Redemption and Glory purchased for us the Priviledges we are admitted unto a participation of the Consolations and Joys of the Spirit the Communion with God that we are called unto how glorious are they in the eyes of Believers or assuredly at all times ought they so to be How can we enough bewail that vanity whence it is that the mind suffereth it self to be possessed and filled with other things Alas what are they if compared to the excellency of this Love of God in Christ Jesus Here lies our treasure here lies our inheritance why should not our hearts be here also Were our minds fixed on these things as they ought how would the glory of them cast out our cares subdue our fears sweeten our afflictions and persecutions and take off our affections from the fading perishing things of this world and make us in every condition rejoyce in the hopes of the glory that shall be revealed And indeed we lose the sweetness of the life of faith the benefit of our profession the reward that is in believing and are made a scorn to the world and a prey unto temptations because we dwell not enough in the contemplation of this great salvation To stir us up then hereunto we may consider 1. The excellency of the things themselves that are proposed unto our meditations they are the Great the Deep the hidden things of the Wisdom and Grace of God Men justifie themselves in spending their time and speculations about the things of Nature and indeed the employment is better and more noble than what the generality of men do exercise themselves about For some seldom raise their thoughts above the dunghills whereon they live and some stuff their minds with such filthy imaginations as make them an Abomination to God Mich. 2.1 2. They are conversant only about their own Lusts and making Provision to fulfill and satisfie them But yet what are these things which the better and more refined part of mankind doth search and enquire into things that came out of nothing and are returning thitherward apace things which when they are known do not much inrich the mind nor better it at all as to its eternal condition nor contribute any thing to the Advantage of their souls But these things are eternal glorious mysterious that have the characters of all Gods Excellencies enstamped upon them whose knowledge gives the mind its perfection and the soul its blessedness John 17.3 This made Paul cry out that he accounted all things to be but loss and dung in comparison of an acquaintance with them Phil. 3.8 And the Prophets of old to search diligently into the nature of them 1 Pet. 1.11 12. as the things which alone deserved to be enquired after and which enquiry renders them noble in whom it is Acts 17.11 and that which alone differenceth men in the sight of God Jer. 9.23 24. 2. Our Interest and Propriety in them If we are believers these are our things The Rich man is much in the contemplation of his Riches because they are his own and the Great man of his Power because of his propriety in it Men take little delight in being conversant in their minds about things that are not their own Now all these things are ours if we are Christs 1 Cor. 3.22 This salvation was prepared for us from all Eternity and we are the heirs of it Heb. 1.13 It was purchased for us by Jesus Christ we have redemption and salvation by his blood It is made over unto us by the promise of the Gospel and conferred upon us by the Spirit of Grace Are these things to be despised Are they to be cast aside among the things wherein we are least concerned Or can there be any greater evidence that we have no Propriety in them than that would be if our hearts should not be set upon them What all these Riches ours all these Treasures this goodly Inheritance this Kingdom this Glory and yet we not be constant in thoughts and meditations about them It is doubtless a sign at least that we question our Title unto them and that the Evidences we have of them will not endure the tryall But wo unto us if that should be the end of our profession and if it be otherwise why are not our minds fixed on that which is our own and which no man can take from us 3. The Profit and Advantage which we shall have hereby which will be much every way for 1. By this means we shall grow up into a likeness and conformity unto these things in our inward man Spiritual Meditation will assimulate our minds and souls unto that which is the object of it So the Apostle tells the Romans that they were delivered into the form of the Doctrine preached unto them Chap. 6.17 obeying it by faith 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
Exposition of another part of Christs Mediation as prophesied of in this place For though he was so lessened yet it was not on his own account but that by the grace of God he might taste death for every man Secondly For the other part of the testimony We see saith he upon the evidences mentioned that he is crowned with glory and honour and consequently that all things are put under his feet So that the whole testimony in both parts of it is verified in him and in him alone And hereby he fully evinceth what he had before proposed unto confirmation namely the preheminence of Jesus the Messiah above the Angels or principal Administrators of the Law in this especial instance That the world to come was put into subjection unto him and not unto them and therefore in the state of the Church intended in that expression are his Teachings his Doctrine his Worship diligently to be attended unto by all those who desire to be partakers of the promises and good things thereof Secondly There seems to be a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the words by a transposition of some expressions from their proper place and coherence which must be removed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some would have those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to belong to the subject of the Proposition whose praedicate alone is crowned with glory and honour whereof the suffering of death is inserted as the meritorious cause So reading the words to this purpose We see that Jesus who was for a little while made lower than the Angels for his suffering of death is crowned with glory and honour Others would have Jesus alone to be the subject of the Proposition of whose praedicate there are two parts or two things are affirmed concerning him First that he was made lower than the Angels the reason whereof is added namely that he might suffer death which is farther explained in the close of the verse by the addition of the Cause and End of that his suffering That by the grace of God he might taste of death for every man so reading the words to this purpose We see Jesus made lower than the Angels for the suffering of death crowned or and crowned with glory and honour The difficulty principally consists in this only namely whether the Apostle by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the suffering of death intend the final cause of the humiliation of Christ he was made low that he might suffer death or the meritorious cause of his Exaltation for or because he suffered death he was crowned with glory and honour And the former seems evidently the intention of the words according to the latter resolution of them and our application of the testimony fore-going For 1. if the cause and means of the Exaltation of Christ had been intended it would have been expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 requiring a Genitive case where the cause or means of any thing is intended but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expresseth the end of what was before affirmed 2. These words for the suffering of death must express either the minoration and humiliation of Christ or the end of it if they express the end of it then we obtain that which is pleaded for he was made less that he might suffer If they express his minoration it self then the end of it is contained only in the close of the verse that he might taste of death for every man In which exposition of the words the sense would be that he suffered death that by the grace of God he might taste death which is no sense at all 3. If those words denote only the means or meritorious cause of the Exaltation of Christ I enquire what is the medium intended of that end in the close 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he by the grace of God he might taste death The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that so plainly refers unto some preparatory means preceding which in this way can be nothing but the crowning him with glory and honour which we know was not the means but the effect of it He was humbled not exalted that he might taste of death 4. The Apostle doth not meerly take it for granted that Jesus was for a little while made lesser than the Angels but asserts it as proved in the testimony insisted on whereunto he subjoyns the end of that his comparative minoration because he intended it as the especial subject of his ensuing discourse This therefore is the importance and natural order of the words But we see Jesus crowned with glory and honour who was for a little while made lower than the Angels for the suffering of death that he by the grace of God might taste death for every man And the only reason of the transposition of the words consisteth in the Apostles following the order of the things testified unto by the Psalmist first his Humiliation then his Exaltation and yet connecting that which he would next treat of unto that which was first laid down passing by the other as now sufficiently confirmed Thirdly The general design of the words and their order being cleared we shall open them in particular seeing that besides the application of the testimony of the Psalmist unto the Lord Jesus now vindicated there is an assertion in them containing that which of all other things was of most difficult acceptation with the Jews upon the account whereof the Apostle confirms it with many reasons in the verses following to the end of this Chapter And indeed we have here the sum of the Gospel and the Doctrine of it concerning the Person and Office of the Messiah asserted and vindicated from the prejudicate opinions of many of the Jews under these two heads 1. That the salvation and deliverance that God had promised and intended to accomplish by the Messiah was spiritual and eternal from death sin Sathan and hell ending in everlasting glory not temporal and carnal with respect unto the world and the concomitants of it in this life as they vainly imagined 2. That this salvation could be no otherwise wrought nor brought about but by the Incarnation Suffering and death of the Messiah not in especial by Arms War and mighty Power as the People was of old led into Canaan under the conduct of Joshua the Captain of that salvation and as some of them expected yet to be saved and delivered by the Messiah Now the Apostle strengthning his discourse by multiplicity of reasons and arguments he doth not only in these words apply his testimony to what he had before proposed unto confirmation namely the subjection of the world to come unto Christ but also lays in it the springs of those two other Principles which we have mentioned and whose proof and confirmation in the next verses he pursues Sundry things as we have partly seen are contained in the words as first the Exinanition and Humiliation of Christ We see Jesus for a little while made lower and brought into a
more indigent condition than the Angels are or ever were obnoxious unto 2. The general end of that Exinanition and Depression of Jesus it was that he might suffer death 3. His Exaltation unto Power and Authority over all things in particular the world to come crowned with glory and honour 4. A numerous Amplification subjoyned of the end of his depression and the death that it tended unto 1. From the Cause of it the Grace of God 2. The Nature of it he was to taste of death 3. The End of it it was for others And 4. its extent for all That he by the grace of God might taste death for all 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Adversative intimating the introduction of one singular person in opposition to him or them spoken of in the end of the fore-going verse We see not all things put under his feet which some against the whole context apply unto Christ but we see Jesus Had the same person been spoken of in both verses the expression would have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but we see him but a new Antecedent being here introduced but we see Jesus another person is substituted as the subject spoken of as the Syriack version declares we see him that it is Jesus How and in what sense he was made lower than the Angels hath been declared in opening the words as they lie in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comprized in that testimony of the Psalmist Only it may be enquired whether this Exinanition of Christ or Minoration in respect of Angels did consist meerly in his Incarnation and participation of Humane Nature which in general is esteemed beneath Angelical or in the misery and anxiety which in that nature he conflicted withall And the Apostle seems not absolutely to intend the former 1. Because he speaks of Jesus as the subject of this Minoration now that name denotes the Son of God as Incarnate who is supposed so to be when he is said to be made less than the Angels 2. Because the Humane Nature in the very instant of its union unto the Person of that Son of God was absolutely advanced above the Angelical and might have immediately been possessed of Glory if other works in it had not been to be performed And yet neither doth it intend the low condition wherein he was placed exclusively to his Incarnation though that be afterwards verse 14. particularly spoken unto but his being Incarnate and brought forth and in that condition wherein he was exposed to suffering and so consequently to death it self And thus was he made less than Angels in part in that nature which he assumed he was obnoxious unto all the infirmities which attend it as Hunger Thirst Weariness Pain Sorrow Grief and exposed unto all the miseries from without that any person partaker of that nature is obnoxious unto and in summe death it self from all which miseries Angels are exempted This we see know and grant to have been the state and condition of Jesus But saith he this was but for a little while during his conversation with us on the earth ending at his death The Apostle knew that he had now fixed upon that which of all things the Jews most stumbled at the low and mean despised condition of Jesus they having inveterate prejudicate opinions of another manner of state and condition for the Messiah wherefore he immediately subjoyns the end why he was humbled into this condition which he first explains and then vindicates the necessity of it The end then is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the suffering of death he was so humbled that he might suffer death This yet more displeased the Jews the necessity whereof he therefore immediately proves Adding by the way 3. To complete the application of the testimony produced his Exaltation upon his suffering he was crowned with glory and honour referring us to the testimony it self to declare what was contained in that Exaltation namely an absolute Dominion over all things God only excepted and so consequently over the world to come that was not put in subjection to Angels And in these words the Apostle closeth his argument for the excellency of Christ above the Angels from the subjection of all things unto him and proceeds to the amplification of that kind of the Humiliation of Christ which he had before intimated and that in four things 1. In the impulsive and efficient cause which in the acts of God's will are coincident 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denoting the final cause of what was before asserted relating to the whole clause following That which is here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the grace of God is else-where explained by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tit. 2.11 the saving grace of God And sometimes it is termed his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 3.4 his Goodness Kindness Benignity and love of mankind absolutely his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 3.16 Rom. 5.8 1 Joh. 3.8 9. Love intense love also his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes. 1.5 his good-pleasure from the riches of his grace verse 1. and his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verse 9. Rom. 8.28 or purpose of his will being the same with his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 8.29 30. his prae-designation and predestination of men unto Grace and Glory From all which it appears what this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or grace of God is that was the moving and impulsive cause of the death of Christ even the gracious free sovereign Purpose of the Will of God suited unto and arising from his natural Grace Love Goodness and Benignity Pity Mercy Compassion exerting themselves therein It was not out of any anger or displeasure of God against Jesus in whom his soul was always well pleased not out of any disregard unto him whom he designed hereby to be crowned with glory and honour but out of his Love Kindness and Goodness towards others who could no otherwise be brought unto Glory as in the next verses the Apostle declares that he thus appointed him to die In the manner of his death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he should taste of death so die as to experience the sorrows bitterness and penalties of death To taste of death is first Really to die not in appearance or pretence in opinion or shew as some foolishly of old blasphemed about the death of Christ which could have had no other fruit but a shadow of Redemption a deliverance in opinion See the phrases used Mark 9.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall not taste of death that is not die And that which is called to see death Joh. 8.51 is called to taste of death v. 52. where the Phrase is applied to the second death or death eternal And it being death which was threatned unto those for whom he dyed and which they should have undergone he really tasted of that death
the Apostles rejoyced thâ—t they had the honour to suffer shame for his Name Acts 5.41 that is the things which the world looked on as shameful but themselves knew to be honourable They are so in the sight of God of the Lord Jesus Christ of all the holy Angels which are competent judges in this case God hath a great cause in the world and that such a one as wherein his Name his Goodness his Love his Glory is concerned this in his infinite Wisdom is to be witnessed confirmed testified unto by sufferings Now can there be any greater Honour done unto any of the sons of men than that God should single them out from among the rest of mankind and appoint them unto this work Men are honoured according to their riches and treasures And when Moses came to make a right judgment concerning this thing he esteemed the reproach of Christ greater riches than all the treasures of Egypt Heb. 1â— 29 We believe that God gave great honour unto the Apostles and Martyrs of old in all their sufferings Let us labour for the same spirit of faith in reference unto our selves and it will relieve us under all our trials This then also hath Christ added unto the way of sufferings by his consecration of it for us All the glory and honour of the world is not to be compared with theirs unto whom it is given in the behalf of Christ not only to believe on him but also to suffer for him 1 Pet. 4.14 15 16. Thirdly He hath thereby made them usâ—ful and profitable Troubles and afflictions in themselves and their own nature have no good in them nor do they tend unto any good end they grow out of the first sentence against sin and are in their own nature poenal tending unto death and nothing else Nor are they in those who have no interest in Christ any thing but effects of the wrath of God But the Lord Christ by his consecrating of them to be the way of our following him hath quite altered their nature and tendency he hath made them good useful and profitable I shall not here shew the usefulness of Afflictions and sufferings the whole Scripture abundantly testifieth unto it and the experience of Believers in all ages and seasons confirms it I only shew whence it is that they become so and that is because the Lord Christ hath consecrated dedicated and sanctified them unto that end He hath thereby cut them off from their old stock of wrath and the curse and planted them on that of Love and Good-will He hath taken them off from the Covenant of works and translated them into that of Grace He hath turned their course from death towards life and immortality mixing his Grace Love and Wisdom with these bitter waters he hath made them sweet and wholesome And if we would have benefit by them we must always have regard unto this consecration of them Fourthly He hath made them safe They are in their own nature a Wilderness wherein men may endlesly wander and quickly lose themselves But he hath made them a way a safe way That way-faring men though fools may not erre therein Never did a Believer perish by afflictions or persecutions never was good Gold or Silver consumed or lost in this Furnace Hypocrites indeed and false Professors fearful and unbelievers are discovered by them and discarded from their hopes But they that are Disciples indeed are never safer than in this way and that because it is consecrated for them Sometimes it may be through their unbelief and want of heeding the Captain of their salvation they are wounded and cast down by them for a season but they are still in the way they are never turned quite out of the way And this through the grace of Christ doth turn also unto their advantage Nay it is not only absolutely a safe way but comparatively more safe than the way of Prosperity And this the Scripture with the experience of all Saints bear plentiful witness unto And many other blessed ends are wrought by the consecration of this way for the Disciples of Christ not now to be insisted on There remains yet to be considered in the words of the Apostle the Reason why the Captain of our salvation was to be consecrated by sufferings and this he declares in the beginning of the Verse It became God so to deal with him which he amplifies by that description of him For whom are all things and by whom are all things Having such a design as he had to bring many sons unto glory and being he for whom are all things and by whom are all things it became him so to deal with the Captain of their salvation What is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here intended and what is the importance of the word was declared before This Becomingness what ever it be it ariseth from hence That God is he for whom are all things and by whom are all things It became him not only who is so but as he is so and because he is so There is no reason for the addition of that consideration of God in this matter but that the cause is in them contained and expressed why it became him to do that which is here ascribed unto him We are then to enquire what it is that is principally regarded in God in this Attribution and thence we shall learn how it became him to bring the Lord Christ unto suffering Now the description of God in these words is plainly of him as the first Cause and last End of all things neither is it absolutely his Power in making all of nothing and his Sovereign Eternal Being requiring that all things tend unto his glory that are intended in the words But he is the Governour Ruler and Judge of all things made by him and for him with respect unto that Order and Law of their Creation which they were to observe This Rule and Government of all things taking care that as they are of God so they should be for him is that which the Apostle respects This then is that which he asserts namely that it became God as the Governour Ruler and Judge of all to consecrate Christ by sufferings which must be farther explained Man being made an intellectual Creature had a Rule of Moral Obedience given unto him This was he to observe to the glory of his Creator and Law-giver and as the condition of his coming unto him and enjoyment of him This is here supposed by the Apostle and he discourseth how man having broken the Law of his Creation and therein come short of the glory of God might by his grace be again made partaker of it With respect unto this state of things God can be no otherwise considered but as the Supreme Governour and Judge of them Now that Property of God which he exerteth principally as the Ruler and Governour of all is his Justice Justitia regiminis the Righteousness of Government Hereof there are
them as that they might enjoy the blessed effects thereof in deliverance and salvation Thirdly The Apostle lays down an Inference from his preceding assertion in those words For which cause he is not ashamed to call them brethren In which words we have 1. The respect of that which is here affirmed unto the assertion fore-going for which cause 2. The thing it self affirmed which is That the Lord Christ calls the sons to be brought unto glory his brethren 3. The manner of his so doing he is not ashamed to call them so And herein also the Apostle according to his wonted way of proceeding which we have often observed makes a transition towards somewhat else which he had in design namely the Prophetical Office of Christ as we shall see afterwards For which cause that is because they are of one partakers of one common nature He calls them brethren This gives a rightful foundation unto that Appellation Hereon is built that relation which is between him and them It is true there is more required to perfect the relation of Brotherhood between him and them than meerly their being of one but it is so far established from hence that he was meet to suffer for them to sanctifie and save them And without this there could have been no such relation Now his calling of them Brethren doth both declare that they are so and also that he owns them and avouches them as such But whereas it may be said that although they are thus of one in respect of their common nature yet upon sundry other accounts he is so glorious and they are so vile and miserable that he might justly disavow this cognation and reject them as strangers The Apostle tells us it is otherwise and that passing by all other distances between them and setting aside the consideration of their unworthiness for which he might justly disavow them and remembring wherefore he was of one with them he is not ashamed to call them brethren There may be a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the words and the contrary asserted to that which is denied he is not ashamed that is willingly cheerfully and readily he doth it But I rather look upon it as an expression of condescension and love and herein doth the Apostle shew the use of what he taught before that they were of one namely that thereby they became Brethren he meet to suffer for them and they meet to be saved by him What in all this the Apostle confirms by the ensuing testimonies we shall see in the explication of them in the mean time we may learn for our own instruction IV. That notwithstanding the union of nature which is between the Son of God incarnate the Sanctifier and the children that are to be sanctified there is in respect of their Persons as inconceivable distance between them so that it is a marvellous condescension in him to call them brethren He is not ashamed to call them so though considering what himself is and what they are it should seem that he might justly be so The same expression for the like reasons is used concerning Gods owning his people in covenant chap. 11.16 Wherefore God is not ashamed to be called their God And this distance between Christ and us which makes his condescension so marvellous relates unto a four-fold head First The immunity of the nature wherein he was of one with us in his Person from all sin He was made like unto us in all things sin excepted The nature of man in every other individual person is defiled with and debased by sin We are every one gone astray and are become altogether filthy or abhominable This sets us at no small distance from him Humane nature defiled with sin is farther distanced from the same nature as pure and holy in worth and excellency than the meanest worm is from the most glorious Angel Nothing but sin casts the creature out of its own place and puts it into another distance from God than it hath by being a creature This is a debasement unto hell as the Prophet speaks Thou didst debase thy self-even unto hell Isa. 57.9 And therefore the condescension of God unto us in Christ is set out by his regarding of us when we were enemies unto him Rom. 5.10 that is whilst we were sinners as verse 8. This had cast us into hell it self at the most inconceivable distance from him Yet this hindred not him who was holy harmless undefiled separate from sinners to own us as his brethren He says not with those proud hypocrites in the Prophet Stand farther off I am holier than you but he comes unto us and takes us by the hand in his love to deliver us from this condition Secondly We are in this nature obnoxious unto all miseries in this world and that which is to come Man now is born to trouble all the trouble that sin can deserve or a provoked God inflict his misery is great upon him and that growing and endless He justly in himself free from all obnoxious to nothing that was grievous or irksome no more than the Angels in heaven or Adam in Paradise Poena noxam sequitur Punishment and trouble follow guilt only naturally He did no sin nor was there guile found in his mouth so that God was always well pleased with him What ever of hardship or difficulty he underwent it was for us and not for himself Might not he have left us to perish in our condition and freely enjoyed his own We see how unapt those who are in prosperity full and rich are to take notice of their nearest Relations in poverty misery and distress and who among them would do so if it would cast them into the state of those who are already miserable yet so it did the Lord Christ. His calling us brethren and owning of us made him instantly obnoxious unto all the miseries the guilt whereof we had contracted upon our selves The owning of his alliance unto us cost him as it were all he was worth for being rich for our sakes he became poor He came into the prison and into the furnace to own us And this also renders his condescension marvellous Thirdly He is inconceivably distanced from us in respect of that Place and Dignity which he was designed unto This as we have shewed at large was to be Lord of all with absolute sovereign authority over the whole Creation of God We are poor abjects who either have not bread to eat or have no good right to eat that which we meet withall Sin hath set the whole Creation against us And if Mephibosheth thought it a great condescension in David on his Throne to take notice of him being poor who was yet the son of Jonathan what is it in this King of Kings to own us for Brethren in our vile and low condition Thoughts of his glorious Exaltation will put a lustre on his condescension in this matter Fourthly He is infinitely distanced from us in his
〈◊〉 〈◊〉 〈◊〉 v. 17. every way like Here it is restrained by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same that is flesh and blood Humane Nature as to the Humane Nature he was every way as the children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Partem habuit particeps erat he took part And in the use of this Word the Dative Case of the Person is still understood and sometimes expressed So Plato 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he might share or partake in the same acts with them And it is here also understood That he might partake with them of flesh and blood And the Apostle purposely changeth the word from that which he had before used concerning the children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they had Humane Nature in common they were men and that was all having no Existence but in and by that nature Concerning him he had before proved that he had a Divine Nature on the account whereof he was more excellent than the Angels And here he sayes of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Existing in his Divine Nature he moreover took part of that nature with them which makes a difference between their Persons though as to Humane Nature they were every way alike and this removes the exception of Schlictingius or Crellius that he is no more said to be incarnate than the children That by death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This word is peculiar to Paul He useth it almost in all his Epistles and that frequently Elsewhere it occurs but once in the New Testament Luke 13.17 and that in a sense whereunto by him it is not applyed That which he usually intends in this word is to make a thing or person to cease as to its present condition and not to be what it was So Rom. 3.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall their unbelief make the faith of God of none effect cause it to cease render the promise useless And v. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do we make the Law void by faith take away its use and End Chap. 4.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the promise is made ineffectual Chap. 7.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If her husband is dead she is freed from the Law The Law of the Husband hath no more power over her So v. 6. 1 Cor. 13.8 10 11. Chap. 15.24 26. 2 Cor. 3.10 13. Gal. 3.17 Chap. 5.4 11. Ephes. 2.15 The Intention of the Apostle in this word is the making of any thing to cease or to be void as to its former Power and Efficacy not to remove annihilate or destroy the Essence or Being of it And the Expression here used is to the same purpose with that in Psalm 8.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to quiet or make to cease the enemy and self-avenger 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly vis robur potentia Force Strength Power like that of Arms or Armies in battle And sometimes it is used for Rule Empire and Authority 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be in Place of Power and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be able to dispose of what it relates unto And in both senses we shall see that the Devil is said to have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the power of death Now there is not any notion under which the Devil is more known unto or spoken of among the Jews than this of his having the power of death his common appellation among them is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Angel of death And they call him Samael also So the Targum of Jonathan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 3.6 And the woman saw Samael the Angel of death And Maimon More Nebu. lib. 2. cap. 30. tells us from the Midrash that Samael rode upon the Serpent when he deceived Eve that is used him as his instrument in that work And most of them acknowledge Sathan to be principally intended in the temptation of Eve though Aben Ezra deny it in his Comment on the words and dispute against it And he addes that by Samael the Angel of death they understand Sathan which he proves from the words of their wise men who say in some places that Sathan would have hindred Abraham from sacrificing of Isaac and in others that Samael would have done it which proves that it is one and the same who by both names is intended And hence they usually call him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wicked Samael the Prince of all the devils and say of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Samael brought death upon all the world So that by this Samael or Angel of death it is evident that they intend him who is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Prince and Ruler of the rest So also they speak expresly in Baba Bathra distinc Hashatephir 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rabbi Simeon said the same is Sathan and the Angel of death and the evil figment that is the cause and author of it And they call him the Angel of death on many accounts the consideration whereof may give us some light into the reason of the Expression here used by the Apostle The first is that before mentioned namely that by his means death entred and came upon all the world His temptation was the first occasion of death and for that reason is he termed by our Saviour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 8.44 a murtherer from the beginning And herein he had the power of death prevailing to render all mankind obnoxious to the sentence and stroke of it Secondly Because he is employed in great and signal Judgments to inflict death on men He is the head of those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 evil Angels who slew the Aegyptians Psal. 78 49. So in Psal. 91.5 those words Thou shalt not fear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the arrow that flieth by day are rendred by the Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the arrow of the Angel of death which he shooteth by day And in the next verse those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the destruction that wasteth at noon day they render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the troop of devils that walk at noon-day the Psalmist treating of great and sudden destructions which they affirm to be all wrought by Sathan and thence the Hellenists also render the latter place by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the devil at noon-day wherein they are followed by the Vulgar Latine Arabick and Aethiopick Translations And this the Apostle seems to allude unto 1 Cor. 10.10 where he says that those who murmured in the wilderness were destroyed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the destroyer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the destroying Angel or the Angel of death as in this Epistle he terms him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 11.28 And it may be this is he who is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Job 18.13 the first-born of death or he that hath right unto the administration of it They term him also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
he could not dye which it was necessary that he should do I desire to know why if the death which he was to undergo was not that death which they were obnoxious unto for whom he dyed how could it be any way more beneficial unto them than any thing else which he might have done for them although he had not dyed There is no ground then to pretend such an Amphibologie in the words as that which some contend for Now as we observed before the Death of Christ is here placed in the midst as the End of one thing and the Means or cause of another the End of his own Incarnation and the means of the Childrens Deliverance from the first we may see VII That the first and principal End of the Lord Christs assuming Humane Nature was not to reign in it but to suffer and dye in it He was indeed from of old designed unto a Kingdom but he was to suffer and so to enter into his glory Luke 24.26 And he so speaks of his coming into the world to suffer to dye to bear witness unto the truth as if that had been the only work that he was incarnate for Glory was to follow a Kingdom to ensue but suffering and dying was the principal work he came about Glory he had with his Father before the world was John 17.5 and therein a joynt Rule with him over all the works of his hands He need not have been made partaker of flesh and blood to have been a King for he was the King immortal invisible the King of Kings and Lord of Lords the only Potentate from everlasting But he could not have dyed if he had not been made partaker of our Nature And therefore when the People would have taken him by force and have made him a King he hid himself from them John 6.15 But he hid not himself when they came to take him by force and put him to death but affirmed that for that hour or business he came into the world John 18.4 5 11. And this farther sets forth his Love and Condescension He saw the work that was proposed unto him how he was to be exposed unto Miseries Afflictions and Persecutions and at length to make his soul an offering for sin yet because it was all for the Salvation of the children he was contented with it and delighted in it And how then ought we to be contented with the Difficulties Sorrows Afflictions and Persecutions which for his sake we are or may be exposed unto When he on purpose took our nature that for our sakes he might be exposed and subject unto much more than we are called unto There yet remains in these Verses the Effects of the Death of Christ that he might destroy sin and deliver wherein we must consider 1. Who it is that had the Power of Death 2. Wherein that Power of his did consist 3. How he was destroyed 4. How by the Death of Christ 5. What was the Delivery that was obtained for the children thereby 1. He that had the Power of Death is described by his name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Devil the great Enemy of our salvation the great Calumniator make-bate and false Accuser the firebrand of the creation The Head and Captain of the Apostasie from God and of all desertion of the Law of the creation The old Serpent Prince of the Apostate Angels with all his Associates who first falsly accused God unto man and continues to accuse men falsly unto God of whom before 2. His Power in and over Death is variously apprehended What the Jews conceive hereof we have before declared and much of the Truth is mixed with their fables And the Apostle deals with them upon their Acknowledgement in general that he had the Power of death Properly in what sense or in what respect he is said so to have it Learned Expositors are not agreed All consent 1. That the Devil hath no absolute or Soveraign supream power over death Nor 2. Any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Authority about it de jure in his own Right or on Grant so as to act lawfully and rightly about it according unto his own Will Nor 3. Any judging or determining power as to the Guilt of death committed unto him which is peculiar to God the supream Rector and Judge of all Gen. 2.17 Deut. 32.39 Rev. 1.18 But wherein this Power of Satan doth positively consist they are not agreed Some place it in his Temptations unto Sin which bind unto death some in his Execution of the Sentence of death he hath the Power of an Executioner There cannot well be any doubt but that the whole Interest of Satan in reference unto Death is intended in this Expression This Death is that which was threatned in the beginning Gen. 2.17 Death poenally to be inflicted in the way of a Curse Deut. 27.26 Gal. 3.20 that is death consisting in the Dissolution of soul and body with every thing tending poenally thereunto with the everlasting Destruction of body and soul. And there are sundry things wherein the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Power of Satan in reference unto this death doth consist As 1. He was the means of bringing it into the world So is the Opinion of the Jews in this matter expressed in the Book of Wisdom written as is most probable by one of them not long before this Epistle They tell us Chap. 1.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God made not death it belonged not unto the Original Constitution of all things but Chap. 2.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Envy of the Devil-death entred into the world And that expression of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is retained by the Apostle Rom. 5.12 Only he layes the End of it on the morally deserving cause the sin of man as here it is laid on the efficiently procuring cause the Envy of the Devil And herein consisted no small part of the Power of Satan with respect unto death Being able to introduce sin he had power to bring in death also which in the righteous judgement of God and by the Sentence of the Law was inseparably annexed thereunto And by a parity of Reason so far as he yet continueth to have Power over sin deserving death he hath Power over death it self 2. Sin and Death being thus entered into the world and all mankind being guilty of the one and obnoxious unto the other Satan became thereby to be their Princess as being the Prince or Author of that state and condition whereinto they are brought Hence he is called the Prince of this world John 12.32 and the God of it 2 Cor. 4.4 Inasmuch as all the world is under the Guilt of that sin and death which he brought them into 3. God having passed the sentence of death against sin it was in the Power of Satan to terrifie and affright the consciences of men with the Expectation and dread of it so bringing them into Bondage And many God gives up
which necessarily infers his prae-existence in another nature their perswasion about the Person of Christ is utterly overthrown Their exceptions in their controversial writings unto this place have been else-where considered Those of Eniedinus on this Text are answered by Paraeus those of Castalio by Beza and the objections of some others by Gomarus We shall in the first place consider what is proposed for the confirmation of their sense by Schlictingius or Crellius and then the exception of a very learned Expositor unto the sense before laid down and confirmed And Schlictingius first argues from the Context Praeter ipsa verba saith he quae hunc sensum nullo modo patiuntur ut postea dicemus contextus ratiocinatio authoris id repudiat qui pro ratione argumento id sumere non potuit debuitve quod sibi hoc ipso argumento ratione probandum sumsisset De eo enim erat quaestio cur Christus qui nunc ad tantam majestatem gloriam est evectus non angelicam sed humanam morti variis calamitatibus obnoxiam habuerit naturam bujus vero rei quo pacto ratio redderetur per id quod non angelicam sed humanam naturam assumpserit cum istius ipsius rei quae in hac quaestione continetur nempe quod Christus homo fuit natus nunc causa ratioque quaeratur At vero si haec verba de juvandis non Angelis sed hominibus deque ope iis ferenda intelligamus pulcherrime omnia cohaerent nempe Christum hominem mortalem fuisse non angelum aliquem quod non angelis sed hominibus juvandis servandisque fuerit destinatus But the foundation of this Exposition of the Context is a mistake which his own preceding discourse might have relieved him from For there is no such question proposed as here is imagined nor doth he in his following Exposition suppose it The Apostle doth not once propose this unto confirmation that it behoved the Lord Christ to be a man and not an Angel But having proved at large before that in Nature and Authority he was above the Angels he grants verse 8. that he was for a little while made lower than they and gives at large the reason of the necessity of that dispensation taken from the work which God had designed him unto which being to bring many sons unto glory he shews and proves by sundry reasons that it could not be accomplished without his death and suffering for which end it was indispensibly necessary that he should be made partaker of flesh and blood And this he confirms farther by referring the Hebrews unto the Scripture and in especial unto the great Promise of the Messiah made unto Abraham that the Messiah was to be his seed the love and grace whereof he amplifies by an intimation that he was not to partake of the Angelical nature That supposition therefore which is the foundation of this Exposition namely that the Apostle had before designed to prove that the Messiah ought to partake of humane nature and not of Angelical which is nothing to his purpose is a surmise suited only to the present occasion Wherefore Felbinger in his Demonstrationes Evangelica takes another course and affirms that these words contain the end of what was before asserted verse 14 15. namely about Christs participation of flesh and blood which was not to help Angels but the seed of Abraham and to take them into grace and favour But these things are both of them expresly declared in those verses especially verse 15. where it is directly affirmed that his design in his Incarnation and Death was to destroy the devil and to free and save the children And to what end should these things be here again repeated and that in words and terms far more obscure and ambiguous than those wherein it was before taught and declared For by Angels they understand evil Angels and there could be no cause why the Apostle should say in this Verse that he did not assist or relieve them when he had declared in the words immediately fore-going that he was born and died that he might destroy them Neither is it comely to say that the end why Christ destroyed the devil was that he might not help him or the end why he saved the children was that he might assist them Besides the introduction of this assertion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will not allow that here any end is intimated of what was before expressed there being no insinuation of any final cause in them The Context therefore not answering their occasion they betake themselves to the words Verbum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he significat proprie manu aliquem apprehendere sive ut illum aliquo ducas sive ut sustentes hinc ad opitulationem significandum commodè transfertur quos enim adjutos volumus ne cadant vel sub onere aliquo succumbant aut si ceciderint erectos cupimus iis manum injicere solemus quo sensu Ecclesiastic 4. v. 12. De sapientia dictum est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hoc est opitulatur quaerentibus se eadem est significatio verbi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod qui aliquem sublevatum velint illi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adverso manum porrigere solent It is acknowledged that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth frequently signifie as here is alledged namely to help and assist as it were by putting forth the hand for to give relief But if that were intended by the Apostle in this place what reason can be assigned why he should wave the use of a word proper unto his purpose and frequently so applied by himself in other places and make use of another which signifying no such thing nor any where used by him in that sense must needs obscure his meaning and render it ambiguous Whereas therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to help and relieve and is constantly used by our Apostle in that sense it being not used or applied by him in this place to express his intention but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies no such thing nor is ever used by him to that purpose the sense contended for of help and relief is plainly excluded The place of Ecclesiasticus and that alone is referred unto by all that embrace this Exposition But what if the word be abused in that place by that Writer must that give a rule unto its interpretation in all other Writers where it is properly used But yet neither is the word used there for to help and relieve but to take and receive Wisdom suscipit receiveth or taketh unto it self suo more those that seek it which is the sense of the word we plead for and so is it rendred by Translators So the Lord Christ suo modo took to himself the seed of Abraham by uniting it unto his person as he was the Son of God In the very entrance also of his discourse this Author acknowledgeth that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
Amulet or a Charm as Petitus supposeth is not so probable For that such amulets were in use among the Heathen with inscriptions either ridiculous or obscene which God would not have his People to make use of and therefore appoints them other things and inscriptions in their stead which is the only reason produced for that Opinion doth indeed overthrow it For it is abundantly evident that God in his Laws doth directly on all occasions command the contrary to what ever was in practice of this sort among the Nations So that Maimonides well observes that the Reason of many of their Institutions cannot be understood without a due consideration of the Superstition of the neighbouring Nations These four Sections must be these that follow The first is Deut. 6.4 5 6 7 8 9. Hear O Israel the Lord our God is one Lord and thou shalt love the Lord thy God with all thine heart and with all thy soul and with all thy mind and these words which I command thee this day shall be in thy heart and so onwards as before The second is Exod. 13.1 2 3 4 5 6 7 8 9 10. And the Lord spake unto Moses saying sanctifie unto me all the first born whatsoever openeth the Womb among the Children of Israel both of Man and of Beast it is mine And Moses said unto the people remember this day in which ye came out from Egypt out of the house of bondage for by strength of hand the Lord brought ye out from this place there shall no leavened bread be eaten this day came ye out in the moneth Abib and it shall be when the Lord shall bring thee into the Land of the Canaanites and the Hittites and the Amorites and the Hivites and the Jebusites which he sware unto thy Fathers to give thee a Land flowing with Milk and Honey that thou shalt keep this service in this moneth seven dayes shalt thou eat unleavened bread and in the seveth day shall be a Feast unto the Lord unleavened bread shall be eaten seven dayes and there shall be no leavened bread with thee neither shall there be leaven seen with thee in all thy quarters and thou shalt shew thy Son in that day saying this is done because of that which the Lord did unto me when I came forth out of Egypt and it shall be for a sign unto thee upon thine hand and for a memorial between thine eyes that the Lord Laws may be in thy mouth for with a strong hand hath the Lord brought thee out of Egypt thou shalt therefore keep this Ordinance in its season from year to year The third is from the tenth verse of that Chapter unto the end of the seventeenth And it shall be when the Lord shall bring thee into the Land of the Canaanites as he sware unto thee unto thy Fathers and shall give it thee thou shalt set apart unto the Lord all that openeth the Matrix and every firstling that cometh of a beast which thou hast the Male shall be the Lords and every firstling of an Ass thou shalt redeem with a Lamb and if thou wilt not redeem it then thou shalt break his neck and all the first born of Man amongst thy Children shalt thou redeem and it shall be when thy Son asketh thee in time to come saying what is this that thou shalt say unto him by strength of hand the Lord brought us out from Egypt from the house of bondage And it came to pass when Pharaoh would hardly let us go that the Lord slew all the first born in the Land of Egypt both the first born of Man and the first born of beast therefore I sacrifice to the Lord all that openeth the Matrix being Males but all the first born of my Children I redeem and it shall be for a token upon thine hand and as frontlets between thine eyes for by strength of hand the Lord brought us forth from out of Egypt The last is Deut. 11. from 13. to 21. And it shall come to pass if you shall hearken diligently unto my commandments which I command you this day to love the Lord your God and to serve him with all your heart and with all your soul that I will give you the rain of your Land in his due season the first rain and the latter rain that thou mayest gather in thy corn and thy wine and thy oyle and I will send grass in thy fields for thy cattel that thou mayest eat and be full take heed to your selves that your heart be not deceived and ye turn aside and serve other Gods and worship them and then the Lords wrath be kindled against you and he shut up the Heaven that there be no rain and that the Land yield not her fruit and lest ye perish quickly from the good Land which the Lord giveth you therefore shall you lay up these my words in your hearts and in your soul and bind them for a sign upon your hand and that they may be as frontlets between your eyes and you shall teach them your Children speaking of them when thou sittest in thine house and when thou walkest by the way when thou lyest down and when thou risest up and thou shalt write them upon the door posts of thine house and upon thy gates that your dayes may be multiplyed and the dayes of your Children in the Land which the Lord swore unto your Fathers to give them as the dayes of Heaven upon the Earth § 21 Because in all these places there is mention made of these frontlets or memorials therefore do they take them out for this use And these are to be written on parchment made of the skin of a clean beast on the side next the flesh prepared with a pronuntiation of a form of words both in the killing of the beast and in the delivery of the skin unto the Dresser and to the Writer When they are written they are wrapt up in small rolls and so worn upon their foreheads and left arms being so rolled and made up that none of the writing might be seen And great art is required in the making of these Tephilin which few amongst them attain unto Hence Fagius tells us a story of a Master amongst them in his dayes who sold many thousands of these Phylacteries unto his Country-men which had nothing in them but Cards which served their turns well enough Their Masters also are curious in describing what part of the head they must be applyed unto namely the fore-part from ear to ear and the hand must be the left hand whereby yet they will have the arm above the elbow to be understood and when they must be worn namely by day not by night on the Week dayes not on the Sabbath and the like worthy speculations The benefit also they receive hereby is incredible for by them are they defended from evil as some by the sign of the Cross others by the first words of the Gospel of John