Law is perfect and requiring no more in his Worship but what is in that Law prescribed See Psal. 19.8 Prov. 30.5 6. Deut. 4.1 2. And this perfection of the Written Law though it be perfectly destructive to their Tradions not only the Karaei among themselves do earnestly contend for but also sundry of their Gemarists do acknowledge especially when they forget their own concernments out of a desire to oppose the Gospel And to this head belong all the Arguments that Divines make use of to prove the perfection of the Scripture against the New Talmudists in Christianity 5. God every where sends his people to the Written Law of Moses for the Rule of their Obedience no where unto any Kabal Deut. 11.32 and chap. 10.12 13. Chap. 28.1 Josh. 1.7 8. Chap. 23.6 2 Chron. 30.18 Isa. 8.20 If there be such an Orall Law it is one that God would not have any man to observe which he calls none to the Obedience of nor did ever reprove any man for its Transgression And many more Arguments of the like nature may be added to prove the vanity of § 14 this pretence And yet this Figment is the bottom of the present Judaical Religion and obstinacy When the Apostle wrote this Epistle their Apostacy was not yet arrived at this rock of offence since their falling on it they have increased their blindness misery and ruine Then they were contented to try their cause by what God spake to their Fathers in the Prophets which kept open a door of hope and gave some advantages for their Conversion which are now shut up and removed untill God shall take this vail away from their faces that they may see to the end of the things that were to be done away By this means principally have they for many generations both shut out the § 15 Truth and secured themselves from Conviction For what ever is taught and revealed in the Scripture concerning the Person Office and Work of the Messiah seeing they have that which they esteem a Revelation of equall Authority herewithall teaching them a Doctrine quite of another nature and more suited unto their carnal Principles and Expectations they will rather rest in any evasions than give way to the Testimony thereof And whilest they have a firm perswasion as they have received by the Tradition of many Generations that the written Word is imperfect but an half Revelation of the mind of God in its self unintelligible and not to be received or understood but according to the sense of their Orall Law now recorded in their Talmuds what can the most plain and cogent Testimonies of it avail unto their Conviction And this hath been the fatall way and means of the grand Apostacy of both Churches Judaical and Christian. How far that of the Jews was overtaken with it in the dayes of our Lords Conversation on the Earth the Gospel doth abundantly declare and how they have brought it unto its height we have given now some brief account That of the Roman Church hath been the very same and hath at length arrived unto almost the same issue by the same degrees This some of them perceiving do not only defend the Pharisaical Opinion among the Jews about the Orall Law and Succession of their Traditions as consonant to the pretensions of their own Church but also openly avow that a very great number of their several respective Traditions are either the same or that they nearly resemble one another as doth expresly Josephus de Voysin in his Proaemium to the Pugio fidei of Raimundus Martini And because it is evident that the same have been the way and means whereby both the Judaical and Roman Church have apostatized and departed from the Truth and that they are the same also whereby they maintain and defend themselves in their Apostacy and refusal to return unto the Truth I shall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 manifest their Consent and Agreement in this Principle about their Traditions and Authority of them which have been the Ruine of them both First The Jews expresly contend that their Orall Law their Mass of Traditions was § 16 from God himself Partly they say it was delivered unto Moses on Mount Sinai and partly added by him from Divine Revelations which he afterwards received Hence the Authority of it with them is no less than that of the Written Word which hath all its Authority from its Divine Original and the usefulness of it is much more For although they cannot deny but that this and that particular Tradition that is Practice Custom or Exposition of any place of Scripture was first introduced expressed and declared at such or such seasons by such Masters or Schools amongst them yet they will not grant that they were then first invented or found out but only that they were then first declared out of the Cabalistical Abyss wherein they were preserved from their first Revelation as all of them agree who have written any thing about the nature propagation and continuance of their Orall Law And this is the perswasion of the Romanists about their Cabal of Traditions They plead them to be all of a Divine Original partly from Christ and partly from his Apostles What ever they have added unto the written Word yea though it be never so contrary thereunto still they pretend that it is part of the Orall Law which they have received from them by living Tradition Let one Convention of their Doctors determine that Images are to be adored another that Transubstantiation is to be believed a third add a New Creed with an equall number of Articles unto the old let one Doctor advance the Opinion of Purgatory another of Justification by Works all is one these things are not then first invented but only declared out of that unsearchable Treasure of Traditions which they have in their Custody Had they not inlaid this Perswasion in the minds of men they know that their whole Fabrick would of its own accord have long since sunk into Confusion But they highly contend at this day that they need no other Argument to prove any thing to be of an Heavenly Extract and Divine Originall but that themselves think so and practise accordingly § 17 Secondly This Orall Law being thus given the Preservation of it seeing Moses is dead long ago must be enquired after Now the Jews assign a threefold Depository of it First The whole Congregation Secondly The Sanhedrim and Thirdly The High Priest To this End they affirm that it was three times repeated upon the descent of Moses from Mount Sinai as to what of it he had then received and his after additions had the same promulgation First It was repeated by himself unto Aaron Secondly By them both unto the Elders and Thirdly By the Elders unto the whole Congregation or as Maimonides in Jad Chazakah Moses delivered it unto Eleazar Phineas and Joshuah after the Death of Aaron by whom the Consistory was instructed therein who taught the People
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
and destructive And where this is no Wars nor tumults can hinder but that the persons enjoying it shall be preserved in perfect peace and this if the Jews did believe they would have experience of 6. He hath also wrought true spiritual Peace and Love between all that sincerely believe in him all his Elect which although it frees them not from outward troubles persecutions oppressions and afflictions in the earth and that from some also that may make profession of his Name for Judah may be in the siege against Jerusalem Zach. 12.2 yet they having peace with God and among themselves they enjoy the promise unto the full satisfaction of their souls And this peace of the Elect with God and among themselves is that which singly and principally is intended in this Prediction though set out under terms and expressions of the things wherein outward Peace in this world doth consist 7. The Lord Christ by his doctrine hath not only proclaimed and offered Peace with God unto all Nations but also given Precepts of Peace and self-denial directing and guiding all the sons of men were they attended unto and received to live in Peace among themselves whereas the Jews of old had express command for War and destroying of the Nations among whom they were to inhabit which gives a great foundation unto the promises of Peace in the days of the Messiah 8. Let it be supposed that it is general outward Peace Prosperity and Tranquility that is here promised unto the world yet then 1. The precise time of its accomplishment is not here limited nor determined If it be effected during the Kingdom and Reign of the Messiah in the world the word is established and the Prophesie verefied 2. Our Lord Jesus Christ and his Apostles have fore-told that after his Law and Doctrine should be received in the world there should a great defection and Apostasie from the power and purity of it ensue which should be attended with great persecution troubles afflictions wars and tumults which after they are all removed and all his Adversaries subdued he will give peace and rest unto his Churches and People all the world over and herein and in that season which now approacheth lies the accomplishment of all the promises concerning the glorious and peaceable estate of the Church in this world Take then this Prophesie in what sense soever it may be literally expounded and there is nothing in it that gives the the least countenance unto the Judaical pretence from the words § 16 The next collection of promises which they insist upon to their purpose is of those which intimate the destruction of Idolatry and false worship in the world with the abundance of the knowledge of the Lord taking away all diversity in Religion that shall be in the days of the Messiah Such is that of Jerem. 31. v. 34. They shall teach no more every man his neighbour and every man his brother saying Know the Lord for they shall all know me from the greatest of them to the least of them saith the Lord. And Zeph. 3.9 I will turn to the people a pure language that they may call on the name of the Lord with one consent As likewise that of Zach. 14.9 And the Lord shall be King over all the earth In that day shall there be one Lord and his Name shall be One. And sundry other predictions there are of the same importance all which are to be accomplished at the coming of the Messiah But for the present we see say they the contrary prevailing in the world Idolatry is still continued and that among the Christians themselves diversities of Religion abound so that there are now more sects and opinions in the world nor can the Jews and Christians agree in this very matter about the Messiah all which make it evident that he is not yet come who shall put an end to all this state of things § 17 Answ. It will prove in the issue that the mention of these as well as of other Promises will turn to their disadvantage Their accomplishment in the sense of the Scripture hath been so plain evident and manifest that nothing but Prejudice and obstinate blindness can once call it into question For the further manifestation hereof we may observe 1. That these things are not spoken absolutely but comparatively It is not to be thought that in the days of the Messiah there shall be no means of instruction in the knowledge of the Lord used as that Parents should not teach their children the Officers of the Church and others those that stand in need of teaching for neither do the Jews indeed imagine any such thing nor can they do so without the rejection of the Precepts of the Law of Moses and the Predictions recorded in the Prophets wherein God promiseth that in those days he will give the people Pastors after his own heart Priests and Levites to teach them his mind and will But this is that which is signified in these expressions namely that in those days there shall be such a plentiful effusion of the Spirit of Wisdom and Grace as shall cause the true saving knowledge of God to be more easily obtained and much more plentifully to abound then it did in the time of the Law when the people by an hard yoke and insupportable burden of carnal Ordinances were darkly meanly and difficultly instructed in some part of the knowledge of God And that the words are thus to be interpreted the many promises that are given concerning the instruction of the Church in the days of the Messiah and his own Office of being the great Prophet of the Church which the Jews acknowledge do undeniably evince 2. That the terms of all people and Nations are necessarily to be understood as before explained for many Nations those in an especial manner in whom the Church of Christ is concerned neither can any one place be produced where an absolute universality of them is intended 3. That the season of the accomplishment of these and the like Predictions is not limited to the day or year of the Messiah's coming as the Jews amongst other impossible fictions imagine but extends it self unto the whole duration of the Kingdom of the Messiah as hath been shewed before 4. That God sometimes is said to do that which he maketh provision of outward means for the effecting of though as to some persons and times they may be frustrated of their effect and this the Jews not only acknowledge but also contend for when they give an account why the promises which concern themselves are not yet fulfilled the reason whereof they suppose or at least pretend to lie in their sin and unworthiness § 18 These things being supposed we may quickly see what was the Event as to those Promises upon the coming of the true and only Messiah For 1. It is known to all and not denied by those with whom we have to do that at the coming of
the Fifth Opinion before mentioned referring the words to the coming of Christ at the General Day of Judgement and is unserviceable unto any of the rest But yet neither is this satisfactory for the Question is not whether it be any where recorded that the Angels worshipped Christ at his first Entrance into the World but whether the Lord Christ upon his Incarnation was not put into that condition wherein it was the Duty of all the Angels of God to worship him Now this being at least interpretative a Command of God and the Angels expresly alwayes doing his Will the thing it self is certain though no particular Instances of it be recorded Besides the Angels attendance on his Birth proclamation of his Nativity and celebrating the Glory of God on that account seem to have been a performance of that duty which they had received command for And this is allowed by those of the Antients who suppose that the second bringing of Christ into the world was upon his Nativity 3. They say that this bringing in of the first begotten into the world denotes a glorious Presenting of him in his Rule and enjoyment of his Inheritance But 1. This proves not that the Words must respect the coming of Christ unto Judgement to which End this Reason is insisted on because he was certainly proclaimed with Glory to be the Son Lord and Heir of all upon his Resurrection and by the first preaching of the Gospel And 2. No such thing indeed can be rightly deduced from the words The Expression signifies no more but an Introduction into the world a real bringing in without any intimation of the way or manner of it 4. It is argued in the behalf of the same Opinion from the Psalm from whence these words are taken that it is a Glorious Reign of Christ and his coming unto Judgement that is set forth therein and not his coming and abode in the state of Humiliation And this reason Camero affirms to prove undeniably that it is the coming of Christ unto Judgement that is intended But the Truth is the consideration of the scope of the Psalm doth quite reject the Opinion which is sought to be maintained by it For 1. v. 1. upon the Reign of the Lord therein set forth both Jews and Gentiles the Earth and the multitude of the Isles are called to rejoyce therein that is to receive delight in and be glad of the Salvation brought by the Lord Christ unto mankind which is not the Work of the last day 2. Idolaters are deterred from their Idolatry and exhorted to worship him v. 7. a duty incumbent on them before the day of Judgement 3. The Church is exhorted upon his Reign to abstain from sin and promised Deliverance from the wicked and oppressors all which things as they are unsuited unto his coming at the day of Judgement so they expresly belong unto the setting up of his Kingdom in this world And hereby it appears that that Opinion which indeed seems with any probability to assert a second coming of Christ into the world to be intended in these words is inconsistent with the scope of the place from whence the Testimony is taken and consequently the design of the Apostle himself The other Conjectures mentioned will easily be removed out of the way Unto that of the Antients assigning this bringing in of Christ into the world unto his Incarnation we say it is true but then that was his first bringing in and being supposed to be intended in this place the words can be no otherwise rendered but that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 again must be esteemed only an Intimation of the Citation of a new Testimony Neither can the Resurrection of the Lord Christ be assigned as the season of the Accomplishment of this word which was not indeed a bringing of him into the world but rather an Entrance into his leaving of it neither did he at his death leave the world utterly for though his Soul was separated from his Body yet his Body was not separated from his Person and therein he continued on the Earth The coming of Christ to Reign here on earth a 1000 years is if not a groundless Opinion yet so dubious uncertain as not to be admitted a place in the Analogy of Faith to regulate our interpretation of Scripture in places that may fairly admit of another Application The figment of the Socinians that the Lord Christ during the time of his forty days fast was taken into Heaven which they lay as a Supposition unto their Interpretation of this place I have else-where shewed to be Irrational Anti-scriptural Mahumetical and derogatory to the Honour of our Lord Jesus as he is the Eternal Son of God From what hath been spoken it is evident that the Trajection proposed may be allowed as it is by most of the Antient and Modern Translations And so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 again relating unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he saith denotes only the Introduction of a new proof and doth not intimate a second bringing in of the Lord Christ. And unto what hath already been spoken I shall only adde that such an intention in the words as hath been pleaded for would be so far from promoting the Apostles design that it would greatly weaken and impair it For the matter he had in hand was to prove the Preheminence of the Lord Christ above the Angels not absolutely but as he was the Revealer of the Gospel and if this was not so and proved to be so by this testimony whilst he was employed in that work in the world it is nothing at all to his purpose Having cleared this Difficulty and shewed that no Second Coming of Christ is intended in this word but only a new testimony to the same purpose with them foregoing produced the intention of the Apostle in his Prefatory Expression may be farther opened by considering what that world is whereunto the Father brought the Son with how and when he did so and the manner of it There are two Opinions about the World whereinto Christ is said to be brought by the Father the one is that of the Socinians asserted as by others of them so by Schliclingius in his Comment on this place and by Grotius after them in his Annotations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Grotius est regio illa superna quae ab angelis habitatur ut ipse mox scriptor noster ad haec sua verba respiciens dicet cap. 2.5 It is saith he that Region above which is inhabited by the Angels that is intended and our Author declares as much in that respect which he hath to these words chap. 2.5 In like manner Schliclingius Per terram istam non esse intelligendam hanc quam mortales incolimus sed coelestem illam quam aliquando immortales affecti incolemus res ipsa D. autor sequenti capite v. 5. aperte declarat That is by the Earth not the Earth but the Heaven
〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the beginning And our Translation needed not to have used any difference of expression in the Psalm and this place of the Apostle as they do there of old here in the beginning Thou hast founded not laid the foundation of the earth And the heavens are the works 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the work which the Greek renders works because of their variety of thy hands They shall perish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but thou shalt stand or dost abide The word used in our Translation of the Psalm endure doth ill answer the Original but the margin gives relief Psal. Yea all of them shall wax old like a garment here And they shall all wax old as doth a garment A little variety without difference and that needless the Greek Text exactly expressing the Hebrew And as a vesture shalt thou fold them up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shalt thou change them The change of a vesture whereunto the change of the Heavens is compared being by folding up and laying aside at least from former use the Apostle instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt change renders the word by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shall fold or roll them up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tu ipse and thou art he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and thy years shall have no end shall not fail 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall not consume There is no question but that these words do sufficiently prove the Preheminence of him of whom they are spoken incomparably above all Creatures what ever Two things therefore are questioned by the Enemies of the Truth contained in them 1. Whether they were originally spoken at all of Christ which the present Jews deny 2. Whether they are spoken all of Christ which is questioned by the Socinians These Enquiries being first satisfied the words shall be opened and the force of the Apostles Argument from thence declared 1. That what is spoken in this Psalm doth properly respect the Messiah is denied by the present Jews That it was owned by the antient Hebrews is sufficiently evident from hence that the Apostle dealing with them on their own Principles urgeth them with the testimony of it The Psalm also it self-gives us light enough into the same instruction It is partly Euctical partly Prophetical both parts suited unto the condition of the Church when the Temple was wasted and Sion lay in the dust during the Babylonish Captivity In the Prophetical part there are three things signal 1. The Redemption of the people with the Re-edification of the Temple as a Type of that Spiritual Temple and Worship which was afterwards to be erected As v. 13. Thou shalt arise and have mercy upon Sion for the time to favour her yea the set time is come And v. 16. When the Lord shall build Sion he shall appear in his glory 2. The Calling of the Gentiles to the Church and Worship of God v. 15. The Heathen shall fear the name of the Lord and all the Kings of the earth thy glory V. 21 22. To declare the name of the Lord in Sion and his praise in Jerusalem when the people are gathered together and the kingdoms to serve the Lord. 3. Hereby the creation of a new people a new world is brought in v. 18. This shall be written for the generation to come the world to come and the people that shall be created the new creation of Jews and Gentiles shall praise the Lord. These are the heads of the Prophetical part of the Psalm and they all respect things every where peculiarly assigned unto the Son who was to be incarnate or the days of the Messiah which is all one For 1. The Redemption and deliverance of the Church out of trouble is his proper work Where ever it is mentioned it is he who is intended Psal. 98.18 so signally Zech. 2.8 9 10 11 12 13. and other places innumerable 2. The bringing in of the Gentiles is acknowledged by all the Jews to respect the time of the Messiah it being he who was to be a light unto the Gentiles and the salvation of God unto the ends of the earth 3. Also the Generation to come and people to be created the Jews themselves interpret of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 world to come or the new state of the Church under the Messiah These two last put together the gathering of the people and the world to come created for the praise of God makes it evident that it is the Son whom the Psalmist hath respect unto Grotius in this place affirms that the Apostle accommodates unto the Messiah what was spoken of God And he thinks it a sufficient argument to prove the words were not spoken of the Messiah because they were spoken of God whereas they are produced by the Apostle to prove his Excellency from the properties and works of his Divine Nature And he addes as the sense of the words as accommodated unto Christ Thou hast laid the foundation of the earth that is the world was made for thy sake But this Interpretation or violent detortion of the words destroys it self For if they are spoken of God absolutely and not of the Messiah to whom they are accommodated how can it be said that the world was made for his sake and not by him both senses of the words cannot be true But this is indeed plainly to deny the Authority of the Apostle It appeareth then that many things in this Psalm are spoken directly and immediately of the Son though it be probable also that sundry things in it are affirmed distinctly of the Person of the Father And hence it may be are those frequent variations of speech from the Second to the Third Person that occur in this Psalm 2. As to the second Enquiry the Socinians who grant the Divine Authority of this Epistle and therefore cannot deny but that these words some way or other belong unto the Lord Christ yet plainly perceiving that if they are wholly understood of him that there is an end of all their Religion the creation not of a new but of that world which was made of old and which shall perish at the last day being here ascribed unto him fix here upon a new and peculiar Evasion Some words they say of this testimony belong unto Christ so much they will yield to the authority of the Apostle but not all of them whereby they hope to secure their own errour Now because if this pretence hold not this testimony is fatal to their perswasion I hope it will not be unacceptable if in our passage we do consider the distribution they make of the words according to their supposition and the Arguments they produce for the confirmation of their Exposition as they are managed by Crellius or Schlictingius in their Comment on this place 1. He says that this testimony doth so far belong unto Christ as it pertaineth unto the scope of 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
tell us that they delivered unto us what they received from the Lord and command us not to be wise above what is written But I know not how it is come to pass that these men think that the Lord Christ is not a compleat Head in this matter that he hath not instituted all Rules and Laws that are needful and convenient for the right discharge of the Worship of God and Obedience of the Church therein at least that somewhat may be added unto what he hath appointed that may be much to the advantage of the Church And this they take to be their work by vertue of I know not what unsealed warrant unwritten commission But to adde any thing in the Worship of God unto the Laws of the Church is to exercise Authority over it dominion over its faith and to pretend that this world to come this blessed Gospel Church-state is put in subjection unto them although it be not so to Angels A vain and proud pretence as at the last day it will appear But you will say Christ gives his Laws only unto his whole Church and not to individual believers who receive them from the Church and so he is not an immediate Head unto every one in particular I answer That the Lord Christ commits his Laws unto the Churches ministery to teach them unto believers but his own Authority immediately affects the soul and conscience of every believer He that subjects himself aright unto them doth it not upon the authority of the Church by whom they are taught and declared but upon the authority of Christ by whom they are given and enacted 3. It appears from hence that as he is our only Head so he is our immediate Head We have our immediate dependance upon him and our immediate access unto him He hath indeed appointed means for the communicating of his grace unto us and for the exercising of his Rule and Authority over us Such are all his Ordinances with the Offices and Officers that he hath appointed in his Church the first whereof he requires us to be constant in the use of the latter he requires our obedience and submission unto But these belong only unto the way of our dependance and hinder not but that our dependance is immediate on himself he being the immediate Object of our Faith and Love The soul of a believer rests not in any of these things but only makes use of them to confirm his faith in subjection unto Christ. For all these things are ours it is appointed for our use and we are Christs as he is Gods 1 Cor. 3.21 22 23. And so have we our immediate access unto him and not as some foolishly imagine by Saints and Angels and by him to God even to the Throne of Grace 4. This priviledge is greatly augmented in that the Church being made subject unto Christ alone and cast into a dependance upon him he will assuredly take care of all its concernments seeing unto him only doth it betake it self The Church made it of old part of her plea that she was as one fatherless Hos. 14.3 that is every way helpless that had none to relieve or succour her And the Lord Christ giveth this as a reason why he stirreth up himself unto the assistance of his people because there was no man that appeared for their help no Intercessor to interpose for them Isa. 59.16 Now God having placed the Church in this condition as to be oft-times altogether Orphans in this world to have none to give them the least countenance or assistance and the Church it self chusing this condition to renounce all hopes and expectations from any else beside betaking it self unto the Power Grace and Faithfulness of the Lord Christ alone it cannot as it were but be a great Obligation upon him to take care of it and to provide for it at all times They are members of his Body and he alone is their Head they are Subjects of his Kingdom and he alone is their King they are Children and Servants in his Family and he alone is their Father Lord and Master and can he forget them can he disregard them Had they been committed to the care of men it may be some of them would have fought and contended for them though their faithfulness is always to be suspected and their strength is a thing of nought Had they been put into subjection unto Angels they would have watched for their good though their Wisdom and Ability be both finite and limited so that they could never have secured their safety and shall not the Lord Jesus Christ now they are made his special care as his Power and Faithfulness is infinitely above those of any meeâ— creature excel them also in care and watchfulness for our good And all these things do sufficiently set out the Greatness of that priviledge of the Church which we insist upon And there are two things that make this Libâ—rty and Exaltation of the Church necessary and reasonable 1. That God having exalted our nature in the Person of his Son into a condition of Honour and Glory so as to be worshipped and adored by all the Angels of Heaven it was not meet nor convenient that it should in our persons when united unto Christ as our Head be made subject unto them God would not allow that whereas there is the strictest union between the Head and the Members there should be such an interposition between them as that the Angels should depend on their Head and the Members should depend on Angels which indeed would utterly destroy the Union and immediate entercourse that is and ought to be between them 2. God is pleased by Jesus Christ to take us into an holy communion with himself without any other medium or means of communication but only that of our nature personally and inseparably united unto his own Nature in his Son And this also our subjection unto Angels is inconsistent withall This order of dependance the Apostle declares 1 Cor. 3.22 23. All things are yours and you are Christs and Christ is Gods As there is no interposition between God and Christ no more is there between Christ and us and in and by him alone do we relate unto God himself And this should teach us 1. The equity and necessity of our universal obedience unto God in Christ. He hath freed us from subjection unto men and Angels that we might serve him and live unto him He hath taken us to be his peculiar ones his lot and portion from whom he expects all his Reverence of Glory out of this world And he hath left us no pretence no excuse for the neglect of any duties of obedience that he requireth of us We cannot plead that we had other work to do other Lords and Masters to serve he hath set us free from them all that we might be his If a King take a servant into his family and thereby free and discharge him from being liable unto any
besides that they consider not at all the design and scope of the place so they reject the principal End and the most blessed Effect of the death and bloodshedding of the Lord Jesus Now in this Description of the Captain of Salvation and of the Sons the Apostle intimates a farther necessity of his sufferings because they were to be sanctified by him which could no otherwise be done but by his death and bloodshedding Having many things to observe from these Verses we shall take them up as they offer themselves unto us in our procedure As here I. That all the children which are to be brought unt◠glory antecedently unto their Relation unto the Lord Christ are polluted defiled separate from God They are all to be sanctified by him both as to their real Purification and Consecration to be Gods hallowed Portion This for many blessed Ends the Scripture abundantly instructs us in Tit. 3.3 We our selves also were sometimes foolish and disobedient deceived serving divers lusts and pleasures living in malice and envy hateful and hating of one another A most wretched defiled and loathsome condition that which justly might be an Abhorrency to God and all his holy Angels and such indeed God describes it to be by his Prophet Ezek. 16.5 6. Thou wast polluted in thy blood and cast out in the field to the loathing of thy Person Thus we were saith the Apostle even w◠who are now sanctified and cleansed by the means which he afterwards relates The like description he gives of this estate 1 Cor. 6.11 12. with an Assertion of the same delivery from it We are naturally very proud apt to please our selves in our selves to think of nothing less than of being polluted or defiled or at least not so far but that we can wash our selves What a hard thing is it to perswade the great men of the world in the midst of their Ornaments Paintings and Perfumes that they are all over vile leprous loathsome and defiled Are they not ready to wash themselves in the blood of them who intimate any such thing unto them But whether men will hear or forbear this is the condition of all men even of the Sons of God themselves before they are washed and sanctified by Christ Jesus And as this sets out the Infinite Love of God in taking notice of such vile creatures as we are and the unspeakable Condescension of the Lord Christ with the Efficacy of his Grace in cleansing us by his blood so it is sufficient to keep us humble in our selves and thankful unto God all our dayes II. That the Lord Christ is the great sanctifier of the Church His Title is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sanctifier of which more afterwards Thirdly The Lord Christ the Captain of our Salvation sanctifies every Son whom he brings unto glory He will never glorifie an unsanctified person The world indeed is full of an Expectation of Glory by Christ but of that which is indispensibly previous thereunto they have no regard But this the Scripture gives us as a principal Effect of the whole Mediation of Christ. Of his death Ephes. 5.26 Titus 2.14 Of his communication of his Word and Spirit John 17.19 Titus 3.5 6. Of his blood-shedding in an especial manner 1 John 1.7 Rom. 6.5 6. Rev. 5.5 Of his Life in Heaven and Intercession for us Col. 3.1 2 3. This he creates his people unto by his Grace Ephes. 2.8 excites them unto by his Promises 2 Cor. 7.1 and commands John 15.16 17. So that no End of the Mediation of Christ is accomplished in them who are not sanctified and made holy And this was necessary for him to do on the part 1. Of God 2. Of himself 3. Of themselves 1. Of God unto whom they are to be brought in glory He is holy of purer eyes than to behold iniquity No unclean thing can stand in his presence Holy in his nature glorious in Holiness holy in his Commands and will be sanctified in all that draw nigh unto him And this Peter urgeth as that which requires Holiness in us 1 Epist. 1.15 16. As he that hath called them is holy so be ye holy in all manner of Conversation because it is written be ye holy for I am holy and thence it is said that Holiness becometh his house that is all that draw nigh unto him and the Apostle sets it down as an uncontrollable Maxime that without Holiness no man shall see God If the Lord Christ then will bring the children unto God he must make them Holy or they can have no admittance into his presence no acceptance with him for no unclean thing nothing that defileth can enter into the New Jerusalem the place where his Holiness dwelleth It is utterly impossible that any soul not washed with the blood of Christ not sanctified by his Spirit and Grace should stand in the sight of God And this was expressed in all the typical Institutions about cleansing which God appointed unto his people of old He did it to teach them that unless they were sanctified washed and cleansed from their sins they could be admitted unto no Communion with him nor Enjoyment of him Neither can any serve him here unless their consciences be purged by the blood of Christ from dead works nor can they come to him hereafter unless they are washed from all their defilements Their services here he rejects as an unclean and polluted thing and their confidences for the future he despiseth as a presumtuous abomination God will not divest himself of his Holiness that he may receive or be enjoyed by unholy creature And the day is coming wherein poor unsanctified creatures who think they may miss Holiness in the way to glory shall cry out who amongst us shall inhabit with those everlasting burnings for so will he appear unto all unsanctified persons 2. Of Himself and the Relation whereunto he takes these Sons with himself He is their Head and they are to be members of his body Now he is holy and so must they be also or this Revelation will be very unsuitable and uncomely A living head and dead members a beautiful head and rotten members how uncomely would it be Such a monstrous body Christ will never own Nay it would overthrow the whole nature of that Relation and take away the life and form of that Union that Christ and his are brought into as head and members For whereas it consists in this that the whole Head and members are animated quickned and acted by one and the self same Spirit of life nor doth any thing else give Union between head and members if they be not sanctified by that Spirit there can be no such Relation between them Again he takes them unto himself to be his Bride and Spouse Now you know that it was appointed of old that if any one would take up a Captive Maid to be his Wife she was to shave her head and pare her nayls and wash her self that
reproved l. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 256. l. 31. large Discourses p. 260. l. 16. also r. after l. 10. à fine commission r. omission p. 275. l. 2. r. Judicial p. 276. l. 16. Sanction r. Section p. 290. l. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 308. l. 5. who thought l. 26. and other p. 311. l. 17. laying r. flaying p. 315. l. 4. serebrito r. seretrio There are sundry other mistakes in pointings changes and transpositions of letters in the Hebrew and English which a diligent and Candid Reader will easily observe and amend And it is not worth the while to collect them for those who are otherwise Exercitatio I. The Canonical authority of the Epistle to the Hebrews Notation of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kaneh a measuring reed The beam of a ballance Thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the same signification Metaphorically a moral rule Rectum and Canon how far the same The Scripture a rule Canonical The Antiquity of that Appellation The Canon of the Scripture What required to render a book Canonical All books of the holy Scripture equall as to their divine Original Jews distinction of the books of the old Testament as to the manner of their writing disproved All equally Canonical No book Canonical of a second sort or degree The Epistle to the Hebrews Canonical Opposed by Hereticks of old Not received into the Latin Church untill the dayes of Hierome Proved against Baronius Not rejected by any of that Church only not publiquely approved The Church of Rome not the sole proposer of books Canonical Occasion of its nâ—n-admittance at Rome Boldness of some in rejecting and corrupting the Scripture By whom this Epistle opposed of late The objection of the uncertainty of the Pen-man Answered Citations out of the old Testament not found therein Answer Citations not to his purpose Answer Countenance to old Heresies Answer General heads of Arguments to prove its Canonical Authority Characters to discover between books of divine inspiration and others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The General Arguments of books truly Canonical Subject Matter Design Style Of the style of the Sacred writings Mistakes of many about it The nature of Eloquence Excellency of Scripture Style Energie Efficacy Tradition concerning the Authority of this Epistle not justly lyable to any exceptions from the Author Circumstances Subject Matter Style Testimonyes Conclusion THe Canonical Authority of the Epistle unto the Hebrews having § 1 been by some called into Question we must in our entrance declare both what it is which we intend thereby as also the clear interest of this Epistle therein for this is the foundation of all those ensuing discourses from it and that exposition of it which we intend The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which gives rise unto that term Canonical § 2 seems to be derived from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kaneh and this as it sometimes denotes an Aromatical cane that contained spices in it used in the worship of God as Isai. 43. v. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast bought me no sweet Cane with silver for this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 precious Cane growing not in their own Countrey was bought from a far off Jer. 6.20 so in general it signifies any reed whatever 1 Kings 14.15 Isai. 42.3 whence a multitude of fierce and wicked men compared to the devouring Crocodile whose lurking place is in the canes or reeds are termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beast of the reed Psal. 68.30 Particularly it signifies a reed made into an instrument wherewith they measured their buildings containing six Cubits in length Ezek. 40.7 Chap. 42.16 And hence indefinitely it is taken for a Rule or a Measure Besides it signifies the jugum or scapus or beam with the tongue of a ballance keeping the poyse of the scales equal and discovering the rectitude or declensions thereof Isai. 46.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they weighed silver on the Cane that is saith the Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the ballance the supporter and director of the scales being put for the whole The Rabbins call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the reed of the scales that which tryes and weighs and gives every thing its just moment § 3 And this also is the first and proper signification of the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Canon So the Scholiast on that of Aristophanes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tells us that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly that which is over the scales bringing them and the things weighed in them to equality The very same with the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from which it is derived So Varinus tells us that it is properly the tongue in the ballance and in use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus Aristotle sayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by that which is right we know its self and that which is crooked for the Canon is judge of both where he useth the word for any kind of rule or measure answering unto the other signification of Kaneh in the Hebrew Rectum and Canon that which is right and the rule are one and the same the one expression denoting the nature of any thing the other its Use and Application § 4 From this original proper importance of the word is its metaphorical use deduced which is most Common and therein it signifiâ—s a moral Rule or a measure for direction tryall and judgement Hence the Philosopher calls the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rule of the administration or government of the Common-wealth that whereby all the parts of it arâ— disposed into their proper places whereby they are regulated and all things done in it are tryed and judged And in this sense it is applyed by St. Paul unto divine Revelation Gal. 6.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as many as proceed orderly that is in a direct way for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes according to this rule or Canon And to the same purpose he useth again the samâ— expression Phil. 3.16 For as the words of the Scripture are in themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 words of Truth so the writing it self is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a right writing or as the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which is written in uprightness to be a rule and Judge unto all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Genitivus adjuncti not materiae declaring the property of the writing not the subject matter that is it is Canonical for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which is right and a rule we have shewed to be the same And from hence it is that the Scripture or written Word of God being in it self every way absolutely right and perfect and appointed by him to be the Rule or Canon of the Churches faith and obedience requiring trying regulating judging wholly and absolutely of them is become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
by Eusebius That he was the most eminently learned and knowing person of the Roman or Latine Church in those dayes will I suppose not be greatly questioned Now to suppose that he knew not the customes opinions and practice of that Church but would suffer himself to be imposed on by a stranger destitute of those advantages which he had to come unto an unquestionable certainty in it is a very fond thing Besides he doth not any where speak as one that reported the words and Judgement of another but in three or four places expresly affirms it as of his own knowledge when at the same time in opposition thereunto he contends that it was received by all other Churches in the world and all Writers from the dayes of the Apostles § 15 Neither yet doth it appear from any thing delivered by Caius Hippolitus Eusebius or Hierome that the Latine Church did ever reject this Epistle Yea we shall find that many amongst them even in those dayes reckoned it unto the Canon of the Scripture and owned St. Paul as the Penman of it Eusebius himself acknowledges that Clemens useth sundry Testimonies out of it in his Epistle ad Corinthios And others also there were concurring with his judgement therein But these two things I allow on the testimonies insisted on 1. That sundry particular persons of note and esteem in the Roman Church owned not the Canonical authority of this Epistle as not esteeming it written by St. Paul 2. The Church it self had not before the dayes of Hierome made any publick Judgement about the Author or Authority of this Epistle nor given any Testimony unto them For it seems utterly impossible that if any such Judgement had passed or testimony been given that Hierome living in the midst of that Church should know nothing of it but so often affirm the contrary without haesitation And this undenyably evinceth the injustice of some mens pretensions that the Roman Church is the only proposer of Canonical Scripture and that upon the Authority of her proposal alone it is to be received Four hundred years were passed before she her self publickly received this Epistle or read it in her Assemblies so far was she from having proposed it unto others And yet all this while was it admitted and received by all other Churches in the world as Hierom testifies and that from the dayes of the Apostles whose judgement the Roman Church it self at length submitted unto No impeachment then of the Authority of this Epistle can be taken from this defect and inadvertency of the Roman Church it being convinced to be so by the concurrent suffrage and Testimony of all other Churches in the world from the dayes of the Apostle as we shall afterwards more fully declare Neither are the occasions of this haesitation of the Western Church obscure The Epistle was written it may be in Rome at least it was in some part of Italy Chap. 13.24 There no doubt it was seen and it may be Copied out before its sending by some who used to accompany the Apostle as Clemens who as we have shewed not long after mentioned divers things contained in it The Originall was without question speedily sent into Judea unto the Hebrews to whom it was written and directed as were all others of the Epistles of the same Apostle unto those Churches that were immediately intended and concerned in them That Copies of it were by them also communicated unto their Brethren in the East equally concerned in it with themselves cannot be doubted unless we will suppose them grosly negligent in their duty towards God and man which we have no reason to do But the Churches of the Hebrews living at that time and for some while after if not in a seperation yet in a distinction by reason of some peculiar observances from the Churches of the Gentiles especially those of the West they were not it may be very forward in communicating this Epistle unto them being written as they supposed about an especial concernment of their own By this means this Epistle seems to have been kept much within the Compass of the Churches of the Jews untill after the destruction of the Temple when by their dispersion and coalescency with other Churches in the East it came to be generally received amongst them and non solum ab Ecclesiis orientis sed ab omnibus retro Ecclesiis Graeci sermonis Scriptoribus as Hierom speaks But the Latin Church having lost that advantage of receiving it upon its first writing it may be also upon the consideration of the removall of its peculiar Argument upon the finall destruction of the whole Judaical Church and Worship was somewhat slow in their inquiry after it Those that succeeded in that Church it is not unlikely had their scruples increased because they found it not in common use amongst their Predecessors like to the rest of St. Pauls Epistles not considering the occasion thereof Add hereunto that by that time it had gradually made its progress in its return into the West where it was first written and attended with the Suffrage of all the Eastern Churches began to evince its own Authority sundry persons who were wrangling about peculiar opinions and practices of their own began to seek advantages from some expressions in it So did in particular the Novatians and the Donatists This might possibly increase the scruple amongst the Orthodox and make them wary in their admission of that Authority which they found pleaded against them And well was it for them that their opinions about which they disagreed with their Adversaries were according unto truth seeing it may justly be feared that some then would have made them their Rule and Standard in their reception or rejection of this Epistle for it was no new thing for the Orthodox themselves to make bold sometime with the Scripture if they supposed it to run cross unto their conceptions So Epiphanius informs us in Ancorat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And also he wept for so it is read in the uncorrected Copies of the Gospell according to Luke and St. Irenaeus useth this Testimony in his Book against Heresies for their confutation who affirmed that Christ took flesh only in appearance but the Orthodox or Catholicks being afraid of the importance of that expression took away that word out of the Copies not understanding its use and sense So also Sixtus Sinensis after he hath informed us out of Hilary that many Orthodox persons denyed the story of our Saviours Agony and bloody Sweat adds of his own Suspicor à Catholicis sublatam esse pio sed simplici zelo quod favere videbatur Arianis I suspect that the Story was taken out of the Copies by some Catholicks out of a godly but simple zeal because it seemed to favour the Arians So great is the power of prejudice and so little occasions have men taken whom others have esteemed Orthodox and pious to make bold with that word whereby both we
evident but also by all acknowledged who are able to judge of them Want of Catholick Tradition in all Ages of the Church from the first giving forth of § 39 any Writing testifying unto its Divine Original is another impeachment of its pretence unto Canonical Authority And this Argument ariseth fatally against the Apochryphal Books before mentioned Some of them are expresly excluded from the Canon by many of the antient Churches nor are any of them competently testified unto The Suffrage of this kind given unto our Epistle we have mentioned before The Doubts and Scruples of some about it have likewise been acknowledged That they are of no weight to be laid in the ballance against the Testimony given unto it might easily be demonstrated But because they were levied all of them principally against its Author and but by consequence against its Authority I shall consider them in a Disquisition about him wherein we shall give a further confirmation of the Divine Original of the Epistle by proving it undenyably to be Written by the Apostle St. Paul that eminent Penman of the Holy Ghost Thus clear stands the Canonical Authority of this Epistle It is destitute of no evidence § 40 needful for the manifestation of it nor is it obnoxious unto any just exception against its claim of that priviledge And hence it is come to pass that what ever have been the fears doubts and scruples of some the rash temerarious Objections Conjectures and Censures of others the Care and Providence of God over it as a parcel of his most holy Word working with the prevailing evidence of its Original implanted in it and its Spiritual Efficacy unto all the ends of holy Scripture hath obtained an absolute Conquest over the hearts and minds of all that believe and setled it in a full possession of Canonical Authority in all the Churches of Christ throughout the world Exercitatio II. Of the Penman of the Epistle to the Hebrews Knowledge of the Penman of any part of Scripture not necessary Some of them utterly concealed The Word of God gives Authority unto them that deliver it not the contrary Prophets in things wherein they are not actually inspired subject to mistake St. Paul the Writer of this Epistle The haesitation of Origen Heads of Evidence Vncertainty of them who assign any other Author St. Luke not the Writer of it Nor Barnabas The Epistle under his name Counterfeit His Writing of this Epistle by sundry Reasons disproved Not Apollos Nor Clemens Nor Tertullian Objections against St. Pauls being the Penman Dissimilitude of Style Admitted by the Antients Answer of Origen rejected Of Clemens Hierom c. rejected likewise St. Paul in what sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His Eloquence and Skill Causes of the difference in Style between this and other Epistles Coincidence of Expressions in it and them The Epistle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Answer of Hierom Rejected Of Theodoret. Of Chrysostome Prejudice of the Jews against St. Paul Not the Cause of the Forbeâ—rance of his Name The true Reason thereof The Hebrews Church State not Changed Faith Evangelical educed from Old Testament Principles and Testimonies Thâ—se pressed on the Hebrews not meer Apostolical Authority Haesitation of the Latin Church about this Epistle answered Other Exceptions from the Epistle it self removed Arguments to prove St. Paul to be the Writer of it Testimony of St. Peter 2 Epist. 3. v. 15 16. Considerations upon that Testimony The second Epistle of St. Peter Written to the same Persons with the First The First Written unto the Hebrews in their Dispersion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what S. Paul wrote an Epistle unto the same Persons to whom St. Peter wrote That this Epistle Not that to the Galathians Not one lost The Long-suffering of God how declared to be salvation in this Epistle The Wisdom ascribed unto St. Paul in the Writing of this Epistle wherein it appears The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of it Weight of this Testimony The suitableness of this Epistle unto those of the same Author Who competent Judges hereof What required thereunto Testimony of the first Churches or Catholick Tradition Evidences from this Epistle its self The general Argument and Scope Method Way of Arguing All the same with St. Pauls other Epistles Skill in Judaical Learning Traditions and Customs Proper to St. Paul His Bonds and Sufferings His Companion Timothy His Sign and Token subscribed SECOND DISSERTATION § 1 THE Divine Authority of the Epistle being vindicated it is of no great Moment to enquire scrupulously after its Penman Writings that proceed from Divine Inspiration receive no addition of Authority from the Reputation or Esteem of them by whom they were written And this the Holy Ghost hath sufficiently manifested by shutting up the Names of many of them from the knowledge of the Church in all Ages The Close of the Pentateuch hath an uncertain Pen-man unless we shall suppose with some of the Jews that it was written by Moses after his Death Divers of the Psalms have their Penmen concealed as also have the whole Books of Joshua Judges Samuel Kings Ruth Esther Job and the Chronicles are but guessed at Had any prejudice unto their Authority ensued this had not been For those whose Authors are known they were not esteemed to be given by Prophesie because they were Prophets but they were known to be Prophets by the Word which they delivered For if the Word Delivered or Written by any of the Prophets was to be esteemed Sacred or Divine because delivered or Written by such Persons as were known to be Prophets then it must be because they were some other way known so to be and Divinely Inspired as by Working of Miracles or that they were in their dayes received and testified unto as such by the Church But neither of these can be asserted For as it is not known that any one Penman of the Old Testament Moses only excepted ever wrought any miracles so it is certain that the most and chiefest of them as the Prophets were rejected and condemned by the Church of the dayes wherein they lived The only way therefore whereby they were proved to be Prophets was by the Word it self which they delivered and wrote and thereon depended the Evidence and Certainty of their being Divinely inspired See Amos 7.14 15 16. Jer. 23.25 26 27 28 29 30 31. And setting aside that actual Inspiration by the Holy Ghost which they had for the Declaration and Writing of that Word of God which came unto them in particular and the Prophets themselves were subject to mistakes So was Samuel when he thought Eliab should have been the Lords Annointed 1 Sam. 16.6 and Nathan when he approved the purpose of David to build the Temple 1 Chron. 17.2 and the great Elijah when he supposed none left in Israel that worshipped God aright but himself 1 Kings 19.14 18. It was then as we said the Word of Prophesie that gave the Writers of it the Reputation and
diligent Observer may find running through this and all his other Epistles But 3. That which under this Head I would press is the Consideration of the Spirit Genius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and manner of Writing proceeding from them peculiar to this Apostle in all his Epistles Many things are required to enable any one to judge aright of this intimation He must as Bernard speaks drink of Pauls Spirit or be made partaker of the same Spirit with him in his measure who would understand his Writings Without this Spirit and his saving Light they are all obscure intricate sapless unsavoury when unto them in whom it is they are all sweet gracious in some measure open plain and powerful A great and constant exercise unto an acquaintance with his frame of Spirit in Writing is also necessary hereunto Unless a man have contracted as it were a familiarity by a constant conversation with him no Critical skill in Words or Phrases will render him a competent Judge in this matter This enabled Caesar to determine aright concerning any Writings of Cicero And he that is so acquainted with this Apostle will be able to discern his Spirit as Austin sayes his Mother Monica did divine Revelations nescio quo sapore by an inexpressable Spiritual savour Experience also of the power and efficacy of his Writings is hereunto required He whose heart is cast into the Mould of the Doctrine by him delivered will receive quick impressions from his Spirit exerting its self in any of his Writings He that is thus prepared will find that Heavenliness and perspicuity in unfolding the deepest Evangelical Mysteries that peculiar exaltation of Jesus Christ in his Person Office and Work that Spiritual persuasiveness that transcendent manner of Arguing and Reasoning that wise insinuation and pathetical pressing of well grounded Exhortations that Love Tenderness and Affection to the Souls of men that Zeal for God and Authority in Teaching which enliven and adorn all his other Epistles to shine in this in an eminent manner from the beginning to the End of it And this Consideration what ever may be the apprehensions of others concerning it is that which gives me satisfaction above all that are pleaded in this Cause in ascribing this Epistle to Paul The Testimony of the first Churches of whose Testimony any record is yet remaining § 26 with a successive Suffrage of the most Knowing Persons of following Ages may also be pleaded in this Cause Setting aside that limitation of this Testimony which with the grounds and occasions of it as to some in the Latin Church we have already granted and declared and this Witness will be acknowledged to be Catholick as to all other Churches in the World A Learned Man of late hath reckoned up and reported the Words of above thirty of the Greek Fathers and fifty of the Latin reporting this Primitive Tradition I shall not trouble the Reader with a Catalogue of their Names nor the Repetition of their Words and that because the whole of what in general we assert as to the Eastern Church is acknowledged Amongst them was this Epistle first made publick as they had far more advantages of discovering the Truth in this Matter of Fact than any in the Roman Church or that elsewhere followed them in after Ages could have Neither had they any thing but the Conviction and Evidence of Truth its self to induce them to embrace this Perswasion And he that shall consider the Condition of the first Churches under Persecution and what difficulties they met withal in Communicating those Apostolical Writings which were delivered unto any of them with that special Obstruction unto the spreading of this unto the Hebrews of which we have already discoursed cannot rationally otherwise conceive of it but as an eminent fruit of the Good Providence of God that it should so soon receive so publick an Attestation from the first Churches as it evidently appears to have done § 27 The Epistle it self several wayes discovers its Author Some of them we shall briefly recount 1. The General Argument and Scope of it declares it to be Pauls Hereof there are two parts 1. The Exaltation of the Person Office and Grace of our Lord Jesus Christ with the Excellency of the Gospel and the Worship therein commanded revealed by him 2. A Discovery of the Nature Vse and Expiration of Mosaical Institutions their present Unprofitableness and ceasing of their obligation unto obedience The first part we may grant to have been equally the design of all the Apostles though we find it in a peculiar way insisted on in the Writings of Paul The latter was his special work and business This partly ex instituto partly occasionally from the opposition of the Jews was he ingaged in the promotion of all the world over The Apostles of the Circumcision according to the Wisdom given them and suitable to the nature of their work did more accommodate themselves to the prejudicate Opinion of the Jewish Professors and the rest of the Apostles had little occasion to deal with them or others on this subject Paul in an eminent manner in this work bare the burthen of that day Having well setled all other Churches who were troubled in this Controversie by some of the Jews he at last treats with themselves directly in this Epistle giving an account of what he had elsewhere Preached and taught to this purpose and the grounds that he proceeded upon and this not without great success as the burying of the Judaical Controversie not long after doth manifest 2. The Method of his proceedure is the same with that of his other Epistles which also was peculiar unto him Now this in most of them yea in all of them not regulated by some particular occasions is first to lay down the Doctrinal Mysteries of the Gospel vindicating them from Oppositions and Exceptions and then to descend to Exhortations unto Obedience deduced from them with an enumeration of such special Moral Duties as those unto whom he wrote stood in need to be minded of This is the general Method of his Epistles to the Romans Ephesians Colossians Philippians and the most of the rest And this also is observed in this Epistle Only whereas he had a special respect unto the Apostacy of some of the Hebrews occasioned by the Persecution which then began to grow high against them what ever Argument or Testimony in his passage gave him advantage to press an Exhortation unto constancy and to deterr them from back-sliding he layes hold upon it and diverts into practical Inferences unto that purpose before he comes to his general Exhortations towards the end of the Epistle Excepting this occasional difference the Method of this is the same with that used in the other Epistles of Paul and which was peculiarly his own 3. His Way of Argument in this and his other Epistles is the same Now this as we shall see is Sublime and Mystical accommodated rather to the Spiritual Reason of Believers
separation to bring forth the Messiah then failed and therewith their claim on that account to be the children of Abraham 2. The Ordinances of Worship suited unto that Priviledge expired and came to an end 3. New Ordinances of Worship were appointed suited unto the New Light and grace granted then unto the Church 4. The Gentiles came in to the faith of Abraham together with the Jews to be fellow-heirs with them in his blessing But none of these nor all of them together made any such Alteration in the Church but that it was still one and the same The Olive Tree was the same only some branches were broken of and others planted in the Jews fell and the Gentiles came in their room And this must and doth determine the difference between the Jews and Christians § 8 about the Promises of the Old Testament They are all made unto the Church No individual Person hath any interest in them but by vertue of his Membership therewith This Church is and alwayes was one and the same With whomsoever it remains the Promises are theirs and that not by Application or Analogie but directly and properly They belong as immediately at this day either to the Jews or Christians as they did of old to any The Question is with whom is this Church founded on the promised seed in the Covenant This is Sion Jerusalem Israel Jacob the Temple of God The Jews plead that it is with them because they are the children of Abraham according to the flesh Christians tell them that their Priviledge on this account was of another nature and ended with the coming of the Messiah That the Church unto whom all the Promises belong are only those who are Heirs of Abrahams faith believing as he did and thereby interested in his Covenant Not as though the Promise made to Abraham were of none effect for as it was made good unto his carnal seed in the exhibition of the Messiah so the spiritual Priviledges of it belonged only unto those of the Jews and Gentiles in whom God had graciously purposed to effect the faith of Abraham Thus was and is the Church whereunto all the Promises belong still one and the same namely Abrahams children according to the faith and among those Promises this is one that God will be a God unto them and their seed for ever Exercitatio VII Of the Judaicall distribution of the Old Testament the Originall and Nature of their Orall Law and Traditions the whole disproved Agreement of the Jews and Papists about Traditions instanced in sundry particulars THE Apostle dealing with the Hebrews about the Revelation of the Will of § 1 God made unto their Fathers assigns it in generall unto his speaking unto them in the Prophets v. 1. This speaking unto them the present Jews affirm to consist of two Parts 1. That which Moses and the following Prophets was commanded to write for the publick use of the Church 2. What being delivered only by word of Mouth unto Moses and continued by Orall Tradition untill after the last destruction of the Temple was afterwards committed unto writing And because those who would read our Exposition of this Epistle or the Epistle it self with profit had need of some insight into the Opinions and Traditions of the Jews about these things I shall for the sake of them that want either Skill or Leisure to search after them elsewhere give a brief account of their faith concerning the two Heads of Revelation mentioned and therein discover both the Principle Means and Nature of their present Apostacy and Infidelity The Scripture of the Old Testament they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and divide it into three § 2 parts 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Law 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Prophets 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Writings by Divine Inspiration which are usually called the Hagiographa or Holy Writings And this distribution of the Books of the Old Testament is in general intimated by our Saviour Luke 24.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All things written in the Law the Prophets and the Psalms under which last head all the Poetical Books of the Scripture are contained Thus Rabbi Bechai in Cad Hackemach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Law so sometimes they call the whole Volume is divided into three parts the Law the Prophets and the Holy Writings All comprized generally under the Name of the Law for so they say in Midrash Tehillim Psalm 78. v. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Psalms are the Law and the Prophets are the Law that is the whole Scripture This distribution so far as it is intimated in the words of our Saviour doth evidently arise from the Nature and Subject Matter of the Books themselves And this was the received division of the Books of the Old Testament whilest the Judaical Church stood and Continued But the Postalmudicall Doctors overlooking or neglecting the true Reason of this Distribution have fancied others taken from the different manners and degrees of Revelation by which they were given out unto the Church Amongst these they make the Revelation to Moses the most excellent and are very vain in coining the Priviledges and Preeminences it had above all others which are elsewhere examined In the next degree they place those which proceeded from the Spirit of Prophesie which they distinguish from the Inspiration of the Holy Ghost Yea in the eleven degrees of Divine Revelation assigned by Maimonides Mor. Nebu par 2. That by Inspiration is cast into the last and lowest place But this distinction is groundless and meerly fancied out of the various wayes that God was pleased to use in representing things to the minds of the Prophets when it was in them all the Inspiration of the Holy Ghost alone that enabled them infallibly to declare the mind of God unto the Church 2 Pet. 1.21 Now the Books thus given by the Spirit of Prophesie they make of two sorts 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the former Prophets which are all the Historical Books of the Old Testament written before the Captivity as Joshua Judges Samuel Kings Ruth only excepted 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are all the Prophetical Books peculiarly so called Daniel only excepted that is Isaiah Jeremiah Ezekiel and the twelve Minor Prophets Of the last sort or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cethubim Books written by the inspiration of the Holy Ghost are the Poetical Books of the Scripture Psalms Job Proverbs Canticles Lamentations with Ecclesiastes whereunto they add Ruth Daniel and the Historical Books written after the Captivity as the Chronicles Ezra and Nehemiah which make up the Canon of the Old Testament why sundry of these Books should be cast into the last sort as the Story of Ruth and the Prophesie of Daniel they can give no tolerable account The other Books also written after the Captivity are plainly of the same nature with those which they call the former Prophets And for that of Daniel it contains in it
as occasion did require What the People knew of it is uncertain but what they did so was quickly lost The Consistory or great Sanhedrim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they call it the House of Judgement of Seventy and one was more faithfull in its charge Hence Rab. Moses in the same Book Tractat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Rebells or Transgressors teacheth us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The great Consistory or House of Judgement at Jerusalem was the foundation of the Orall Law These are the Pillars of Doctrine from whom Statutes and Judgements went forth unto all all Israel And he afterwards affirms with what Truth may be easily judged 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whilest this great Consâ—story continued there was no dissention in Israel For not only the famous differences between Hillel and Shammai with their Disciples which involved all the Schools Scribes and Lawyers among them arose and were propagated whilest that Consâ—story continued but also the Atheistical Sect of the Sadduces rose unto that height and interest as to obtain the Presidentship in the Sanhedrim its self But the High Priests are those whom they fix upon as the principal Conservators of this Orall Law To this End they give us Catalogues of them from first to last that by their uninterrupted Succession we we may be secured of the incorrupt preservation of their Original Traditions Only it may here be added by the way that they bind not themselves precisely in all their Religious Observances unto this Oral Law whereunto they assign a Divine Original but ascribe an Authority unto the Sanhedrim and the High Priest to constitute things of themselves in the Worship of God besides and beyond the word For whatever they pretend of their Orall Law when they come unto particular Instances they would fain educe the Constitutions of it from some Word or Letter or manner of Interpretation of the Scripture its self But those Constitutions of the Consistory and Wisemen they ascribe unto their own Authority Some of these are recounted by Maimonides in his Preface unto Jad Chazaka as the Reading of the Book or Roll of Esther with Fasting lights on the Feast of Dedication The Fast on the seventh of Ab. or July various Mixtures and Washings of hands things plainly of that nature which our Lord Jesus condemned amongst them And it is observable how he frees them from transgressing that Precept Deut. 12.32 Thou shalt not add unto this word by this Constitution 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For saith he they say not that the holy blessed God hath commanded these things that there should be such Mixtures that the Book of Esther should be read with fasting for if they should say so they should add to the Law but thus we speak such and such a Prophet or the Consistory commanded and appointed that the Book of Esther should be read with fasting to celebrate the Glory of the Holy Blessed God in our Deliverance and so of the rest It seems then they may add what they will of their own so they entitle not the Name of God to their Inventions by which means they have set themselves at liberty to multiply superstitious Observations at their pleasure which they had actually done in the dayes of our Saviour and thereby made the Law of God of none effect In all these things are they followed and imitated by the Romanists In the same manner do they lay up the stock of their Traditions In general they make the Church the repository of them although they do not so distinctly explain the way and means whereby they were committed thereunto as the Jews do Unto the Sanhedrim Councils are succeeded in the same Office But their Nature Work Authority Assistance and Use are so variously disputed amongst them that nothing of certainty from them or by them singly considered is to be obtained It is the High Priest or Pope that is the Principal Conservator of this Sacred Treasury of Traditions Upon their Succession doth the certainty of them depend And whilest there is a Pope at Rome the knowledge of the new Orall Law will not fail as the Old one did not whilest the Jews had an High Priest though in the pursuit of it they Crucified the Messiah and continue to reject him unto this day Besides like the Jews they content not themselves with what they pretend to be of antient Tradition but assume a Power of making new Constitutions in the things of God whereby they would have us to think they do not violate the prohibitions of adding because they ascribe them not unto the Word of God but to the Authority of the present Church Thus far therefore they are fully agreed Thirdly The Jews in favour and unto the Honour of these Traditions affirm that the § 18 written Word without them is imperfect and not to be understood but as it is interpreted by them This they are constant unto and earnestly contend for Aben Ezra in his Preface to the Law discourseth at large of five several wayes of the Interpretation of it but concludes at last that the whole written Law of Moses is founded on the Orall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and this is a sign unto us that the Law of Moses is founded on the Orall Law which is the joy of our hearts so apt are they to rejoyce in a thing of nought To the same purpose are the words of another Famous Master amongst them Rabbi Bechai in Cad Hakkemach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Orall Law is the Foundation of the written nor can the Written Law be expounded but by the Oral By this being the Foundation of the Written Law they intend that the sense of it is so enwrapped and contained therein that without the Explications thereof it cannot be understood And to this End Manasse one of their late Masters expresly disputes that in many things it is defective and in some things redundant so that it is not able to give us a full and clear direction in the things of God without their Traditional Explications and in the confirmation of his opinion he instanceth in sundry Precepts and Prohibitions that he would prove so obscure as that no Obedience can be yielded unto them in a due manner without the help of the Cabala which because for the most part his Exceptions from them are Childish Cavils and have been answered by others shall be here passed over This they are arrived unto this is the common perswasion of them all and we shall yet hear what farther Progress they have made And herein are they imitated by their Successors Their Orall Law also is made by them the foundation of the Written As those Hereticks of old who having got some Sophistical Cavils about Evil where ever they met with any one not of their mind they presently fell upon him with their Vnde maluâ—n whence had evil its Original so thinking to bring them to the acknowledgement of two
opposition to the Gospel and Doctrine thereof And unto these as was said such others shall be added as their Chiefest Masters do yet acknowledge directly to intend him § 3 The first of this sort that occurs is the First Promise before insisted on and vindicated Gen. 3.15 It the seed of the Woman shall bruise thy Head the Head of the Serpent Mention is made here expresly of the Messiah in the Targums of Jonathan and Hierusalem and this Promise applyed unto him after their manner The seed of the Woman shall bruise the head of the Serpent and they shall obtain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 healing or a Plaister for the Heel the hurt received by the Serpent in the dayes of Messiah the King so Jonathan and Targ. Hierusal useth words to the same Purpose Both of them expresly refer the Promise to the dayes of the Messiah that is to himself or the work that he was to do whence they insert his name into the Text. And this is perfectly destructive unto the present pretensions of the Jews The work here assigned unto him of recovering the Evil of sin and misery brought on the world through the Temptation of the Serpent is that wherewith they would have him to have nothing to do Besides his suffering is intimated in the foregoing Expression that the Serpent should bruise his heel which they much desire to free their Messiah from But that which principally lyes against them in this Testimony is that whereas they appropriate the Promise of the Messiah unto themselves and make the Doctrine concerning him to belong unto the Law of Moses whereof say some those that follow Maimonides it is one of the Fundamentals others as Josephus Albo that it is a branch of the Fundamentall concerning Rewards and Punishments it is here given out by the Testimony of their Targums unto the Pâ—â—terity of Adam indefinitely two thousand years before the Call and Separation of Abraham from whom they pretend to derive their Priviledge and much longer before the giving of their Law whereof they would have it to be a part which is diligently to be heeded against them § 4 Concerning the Promises made unto Abraham we have spoken before the next mention in the Targum of the Messiah is on Gen 35. v. 21. where occasion is taken to bring him into the Text. For unto those words and Israel journyed and spread his Tent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto or beyond the Tower of Edar Jonathan adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which is the place from whence the King Messiah shall be revealed in the end of the dayes And this Tradition is taken from Micah 4. v. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And thou Tower of Edar or of the flock unto thee shall it come the first Dominion Now this Tower of Edar was a place in or near to Bethlehem as is manifest from the place in Genesis For whereas Jacob is said to stay at Ephrah that is Bethlehem where he set up a Pillar on the Grave of Rachel v. 19 20. upon his next removal he spread his Tent beyond the Tower of Edar which must therefore needs be a place near unto Bethlehem and the Prophet assigning the rise of the Kingdom of the Messiah unto that Place because he was to be born at Bethlehem the Paraphrast took occasion to make mention of him here where that place is first spoken of declaring their expectation of his being born there which accordingly was long before come to pass § 5 Gen 49. v. 1. And Jacob called unto his Sons and said Gather your selves together that I may tell you what shall befall you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the latter dayes or the last days or end of the Days Jonathan Paraphraseth on these words after that or although the Glory of the Divine Majesty was revealed unto him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the time that is the express time wherein the King Messias was to come was hid from him and therefore he said come and I will declare unto you what shall befall you in the End of the dayes This expression of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the End or last of the dayes is an usual Periphrasis of the dayes of the Messiah in the Old Testament To that purpose it is used Numb 24. v. 14. Deut. 4. v. 30. Isa. 2. v. 2. Hos. 3. v. 5. Micah 4.1 and our Apostle expresly refers unto it Heb. 1.1 Now whereas this Expression denotes no certain season of time but only indefinitely directs to the last dayes of the Posterity of Jacob continuing a distinct Church and people for those Ends for which they were originally separated from all others and this being the first place wherein it is used and which all the rest refer unto the Paraphrast here took occasion both to mention the Messiah of whose time of coming this was to be the constant description as also to intimate the Reason of the frequent use of this Expression which was because the precise time of his coming was hidden even from the best of the Prophets unto whom the Glory of the Divine Majesty was in other things revealed Besides the ensuing Predictions in the Chapter do sufficiently secure his application of the dayes mentioned unto the time of the Messiah Gen. 49. v. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 untill Shiloh come All the three Targums agree in § 6 the Application of these words unto the Messiah Onfelos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 untill Messiah comes Jonathan and Hierusalem use the same words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto the time wherein the King Messiah shall come An illustrious Prophesie this is concerning him the first that limits the time of his coming with an express circumstance and which must therefore afterwards be at large insisted on At present it may suffice to remark the suffrage of these Targums against the perversness of their later Masters who contend by all Artifices imaginable to pervert this Text unto other purposes who are therefore to be pressed with the Authority of the Targumists which with none of their cavilling exceptions they can evade The following words also v. 11 12. are applied by Jonathan unto the Messiah in the pursuit of the former Prediction and that not unfitly as hath been shewed by others already See Aynswâ—rth on the plâ—ce Exod. 12. v. 42. It is a night much to be observed Hierusal Targ. This is the fourth § 7 night it had mentioned three before when the End of this present world shall be accomplishâ—d to be dissâ—lved and the Cords of impiety shall be wasted and the Iron Yoke shall be broken that is the people of God shall be delivered whereunto is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mâ—sâ—s shall come forth from the middâ—â—t of the Wilderness and the King Messiah from the middest of Rome That of the Messiah coming out of Rome is Talmudical depending on a Fable which we shall afterwards give an account of And we may here once for all observe that although
to call him so and to believe him so which is all we contend for Of the same importance with this Prophesie is that of Ezek. 37. v. 24. Jerem. 30.21 Their Nobles shall be of themselves and their Governour shall proceed from § 45 the middest of them Targum Their King shall be annointed from amongst them and their Messiah shall be revealed unto them And upon his account it is that God enters into a new Covenant with his People v. 22. Jerem. 33. v. 13 15. For those words Flocks shall pass again under the hand of him that telleth them the Targum reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the People shall be yet gathered by the Messiah and a Prophesie of him it is no doubt as the fifteenth Verse makes it evident where all the Jews acknowledge him to be intended by the Branch of Righteousness which shall spring up unto David who also is promised in the sixth Verse as the Abundance or Crown of Truth and Peace yet one of late hath wrested this place also to Zerubbabel Hos. 3.5 Seek the Lord their God and David their King Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 § 46 and shall obey the Messiah the Son of David their King The Rabbins are divided about this place some of them acknowledging the Messiah to be intended others referring the Prophesie unto the Temple or House of the Sanctuary built by the Son of David But the words themselves with the denotation of the time for the accomplishment of this Prophesie in the end of the Verse will allow of no application unto any other and plainly discovers his mistake who would wrest this Text also to Zerubbabel Hos. 14.8 Targum They shall sit under the shaddow of Messiah See Cant. 2.3 Micah 4. v. 8. And thou Tower of the flock c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 § 47 And thou Messiah of Israel who art hid because of the sins of the Congregation of Zion to thee the Kingdom shall come This gloss I confess draws upon the Lees of Talmudical Rabbinism for they fancy that their Messiah was long since born even at the appointed time but is kept hid they know not where because of the sins of Israel Micah 5. v. 2. But thou Bethlehem Ephrata though thou be little among the thousands § 48 of Judah yet out of thee shall he come forth unto me the Ruler over Israel whose goings forth have been from of old from everlasting Targ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of thee shall the Messiah come forth before me to exercise Rule over Israel This Prophesie was famous among the Jews of old as designing the place where the Mâ—ssiah was to be born which alone is done here and its signal accomplishment is recorded Matth. 2.1 5 6. Luke 2.6 7. And unto this day they generally acknowledge that it is the Messiah alone who is intended And yet this consent of all the Jews Antient and Modern with the application of it unto the true Messiah in the Gospel manifesting the Catholick consent of both Churches Judaical and Christian about the sense of this place hinder not one from interpreting this place of Zerubbabel whose goings forth as he supposeth are said to be of old from everlasting because he came of the antient Kingly House of David whereas not one word of the Prophesie ever had any tolerable appearance of accomplishment in him For neither was he born at Bethlehem nor was he the Ruler over the Israel of God much less had he the least share or interest in those eternal Goings forth which are expressed in the close of the Verse The words are an express description of the Person of the Messiah who though he was to be born in the fulness of time at Bethlehem yet the existence of his Divine Nature was from of old from Everlasting And the Jews know not how to evade this Testimony Rashi adds in the interpretation of the words only that of Psalm 72. v. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we have rendered his name shall be continued as long as the Sun not reaching the sense of the place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendered by the Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and before the Sun was an expression of Eternity As Prov. 8. v. 23. Kimchi and Aben Ezra would have the words respect that long season that was to be between David and the Messiah Bethlehem saith Kimchi that is David who was born there and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is a long time between David and the Messiah But this Gloss is forced and hath nothing in the words to give countenance unto it It is the Messiah that is said to be born at Bethlehem and not David as shall afterwards be evinced And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes some Acts or actings of him that is spoken of and not his Relation unto another not spoken of at all Neither do those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denote a long time but directly that which is before all times See Prov. 8.22 He yet proceeds to answer them who say the Messiah is God from this place because of this description of him And first rejects the Lord Christ from being here intended as supposing an Objection to be made with reference unto him though he express it not for saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is an answer unto them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He ruled not over Israel but they ruled over him Where it is evident that some sentence written by him is left out of the Copies Printed among Christians But poor blind blasphemous wretch this boast hath cost him and his associates in infidelity full dear It is true their Progenitors did unto him what ever the Counsel of God had determined But notwithstanding all their rage he was exalted by the right hand of God and made a Prince and a Saviour having ruled ever since over the whole Israel of God by his Word and Spirit and over them his stubborn Enemies with a Rod of Iron He adds that it is false that these words are applicable unto the Eternity of God for saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God was before the dayes of everlasting as though in the same sense God were not expresly said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as here see Habbak 1.11 and to be from everlasting And this place is well expounded by Prov. 8. v. 21 22 23. as some of the Rabbins acknowledge so that we have in it an eminent Testimony given unto the Person of the Messiah as well as unto the place of his Nativity Of which we shall treat afterwards § 49 Zech. 3.8 For behold I will bring forth my servant the Branch Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold I bring forth my servant the Messiah who shall be revealed This Revelation of the Messiah relates unto their apprehension of his being born long since but to lye hid because of their sins as was before intimated And in like manner is he three times more mentioned by
not Moses but their Church under the Law refused that Angel of Gods Presence who was to conduct them that obey him into everlasting rest And the Church of Believers under Joshua which was a Type of the Church of the New Testament adhering unto him found rest unto their souls And this Angel of whom we have spoken was he whom the Talmudists call § 23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Metatron Ben Vzziel in his Targum on Gen. 5. ascribes this name unto Enoch He ascended saith he into Heaven by the Word of the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and his name was called Metraton the great Scribe But this Opinion is rejected and confuted in the Talmud There they tell us that Metatron is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Prince of the world Or as Elias calls him in Tishbi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Prince of Gods Presence The mention of this name is in Talm. Tract Saned cap. 4. where they plainly intimate that they intend an uncreated Angel thereby For they assign such things unto him as are incompetent unto any other And as Reuchlin informeth us from the Cabbalists they say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Metatron was the Master or Teacher of Moses himself He it is saith Elias who is the Angel alwayes appearing in the Presence of God of whom it is said my name is in him And the Talmudists add that he hath power to blot out the sins of Israel whence they call him the Chancellor of Heaven And Bechai a famous Master among them affirms that his Name signifies both a Lord a Messenger and a Keeper on Exod. 23. A Lord because he ruleth all A Messenger because he standeth alwayes before God to do his Will and a Keeper because he keepeth Israel The Etymologie I confess which he gives unto this Purpose of that name is weak and foolish Nor is that of Elias one jot better who tells us that Metatron is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek Tongue One sent But yet it is evident what is is intended by these obscure intimations which are the corrupted relicts of antient Traditions namely the increated Prince of Glory who being Lord of all appeared of old unto the Patriarchs as the Angel or Messenger of the Father And as for the word its self it is either a corrupt expression of the Latin Mediator such as are usual amongst them or a more Gematrical Fiction to answer unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Almighty there being a coincidence in their numericall signification of their Letters And this was another way whereby God instructed the Church of old in the Mysterie of the Person of the Messiah who was promised unto them Exercitatio XI Messiah promised of Old Faith of the antient Church of the Jews concerning him State of the Jews at his coming Expectations of it Exposed to the seducements of Impostors Faith of their Fore-fathers lost among them Sadducees expected a Messiah On what Grounds Consistency of their Principles True Messiah rejected by them General Reason thereof Story of Barcosba and Rabbi Akiba Miracles to be wrought by the Messiah State of the Jews after the dayes of Barcosba Faith of their Fore-fathers utterly renounced Opinion of Hillel denying any Messiah to come Occasion of it Their Judgement of him The things concerning the Messiah mysterious Seeming inconsistencies in the Prophesies and Descriptions of him Reconciled in the Gospel That rejected by the Jews Their imagination of two Messiah's Messiah Ben Joseph and Messiah Ben David Story of Messiah Ben Joseph Of Annillus Rise and occasion of the Fable concerning him Jews acqainted with the Revelation Their story of the building of Rome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what Death of Ben Joseph The Fable concerning him disproved The same with that of the Romanists concerning Anti-christ Of Messiah Ben David The faith and expectation of the Jews concerning him The Opinion of Maimonides Summ of the Judaicall Creed Ground and Reason of their present Vnbelief Ignorance of their miserable condition by Nature Ignorance of Acceptable Righteousness And of the Judgement of God concerning Sin Also of the Nature and End of the Law Corrupt Assertions Envy against the Gentiles Because of the Priviledges claimed by them And their Oppressions Judaical Faith concerning the Messiah The Folly of it Of the Promises of the Old Testament Threefold Interpretation of them § 1 WEE have proved the Promise of a Person to be born and annointed unto the Work of relieving mankind from sin and misery and to bring them back unto God And what kind of Person he was to be we have also shewed It remains that we consider what was the Faith of the Antient Church of the Jews concerning him as also what are and have been for many Generations the Apprehensions and Expectations of the same People about the same object of faith with the Occasions and Reasons of their present Infidelity and obstinacy § 2 For the faith of the Antient Church it hath been already sufficiently discoursed What God revealed that they believed They saw not indeed of old clearly and fully into the sense of the Promises as to the way and manner whereby God would work out and accomplish the Mercy and Grace which they lived and dyed in the Faith and hope of But this they knew that God would in his appointed time in and by the nature of man in one to be born of the seed of Abraham and house of David caused Attonement to be made for sin bring in Everlasting Righteousness and work out the Salvation of his Elect. This was abundantly revealed this they stedfastly believed and in the faith thereof obtained a good report or Testimony from God himself that they pleased him inherited the Promises and were made partakers of Life eternal and farther at present we need not enquire into their Light and Apprehensions seeing they must be considered in our Exposition of the Epistle it self which now way is making unto § 3 For the Jews as divested of the Priviledges of their Fore-fathers we may consider them with reference unto two Principal Seasons First From the time of the actual exhibition of the promised seed or the coming of the Messiah to the time of the composition of their Mishnae and Talmuds that ensued thereon Secondly from thence unto this present day and in both these seasons we may consider the prevailing Opinions amongst them concerning the promised Messiah his coming and the work that he hath to do That towards the close of Prophesie in the Church of old the hearts and Spirits of men were intently fixed on a desire and expectation of the coming of the Messiah the last of the Prophets clearly testifies Mal. 3. v. 1. The Lord whom ye are seeking the Angel of the Covenant whom you are desiring shall come suddenly As the time of his coming drew nigh this expectation was encreased and heightned so that they continually looked out after him as if he were to enter amongst them every moment No sooner
not like Manasseth of late who supposeth that it might not abide above forty years and those immediately preceding the Day of Judgement § 21 It is sufficiently evident that this Opinion and Perswasion of the Jews which is Catholick unto them and hath been so ever since they rejected the true Messiah contains an absolute renunciation of the faith of the Church of old and an utter rejection of all the ends for which the Messiah was promised I shall not therefore enter here upon a particular refutation of it for it will occur in our ensuing Discourses Neither is this the Person about whom we contend with them nor have we any concernment in him When he comes let them make their bâ—st of him we have already received the Captain of our Salvation What also they plead for themselves as the ground of their obstinacy in refusing the True Messiah must afterwards be particularly discussed At present therefore I shall only reflect on those depraved habits of their minds which in concurrence with occasions and Temptations suited unto them have seduced them into these low carnal and earthly imaginations about the Promised Seed his Person Office and Work that he was to perform § 22 In things therefore of this kind Ignorance of their miserable condition by nature both as to sin and wrath justly claims the first place For although as was by instances before manifested the Evidence of Truth and Power of Traditions amongst them have prevailed with some to avow the notion of the Sin of Adam and the corruption of our nature thereby yet indeed there is not any of them that have a true sense and conviction of their Natural Condition and the misery that doth attend it The Messiah as we have proved at large was first promised to relieve mankind from that state whereinto they were cast by the Apostasie of Adam the Common Root and Parent of them all Such as are mens apprehensions of that condition such also will be their thoughts concerning the Messiah who was promised to be a Deliverer from it They who know themselves cast out of the favour of God thereby made obnoxious unto his eternal displeasure and disenabled to do any thing that shall please him as being cast into a state of universal Enmity against him must needs look on the Messiah promised in the Grace Goodness and Wisdom of God for a Saviour and Deliverer to be One that must by suitable wayes and means free them from Sin and Wrath procure for them the favour of God enable them to serve him again unto Acceptation and so bring them at length unto their chief End the everlasting enjoyment of him As these things answer one another and are on both sides fully revealed in the Scripture so the Church of old who had a due Apprehension of their own condition looked for such a Messiah as God had promised Ignorance therefore of this condition is no small cause of the present Judaical misbelief What ever may be the estate of other men about which they do not much trouble themselves for their parts they are Children of Abraham exempted from the common condition of mankind by the Priviledge of their Nativity or at least they are relieved by their circumcision by the pain whereof they make sufficient satisfaction for any ill they bring with them into this world That they are dead in Trespasses and Sins standing in need to be born again that they are by nature children of wrath obnoxious unto the curse of God that the sin of our first Parents is imputed unto them or that if it be that it was of any such demerit as Christians teach they believe not Upon the matter they know no misery but what consists in Poverty Captivity and want of Rule and Dominion And what should a spiritual Redeemer do unto these men What beauty or comeliness can he have in him for which of them he should be desired What Reason can they see why they should understand the Promises concerning him in such a way and sense as that they should not be concerned in them And this blindness had in a great measure possessed their minds at the first promulgation of the Gospel See John 8. v. 33 34. Chap. 9. v. 40 41. And therefore our Apostle in his Epistle unto the Romans wherein he deals both with Jews and Gentiles before he declares the Propitiation that was made with the Justification that was to be obtained by the blood of Christ convinceth them all of their miserable lost condition on the account of sin Original and Actual Chap. 1 2 3. Untill therefore this Pride self-fulness and Ignorance of themselves be taken from them and rooted out of their hearts all Promises of a spiritual Redeemer must needs be unsavoury unto them They stand in no need of him and why should they desire him An Earthly King that would give them Liberty Wealth Ease and Dominion they would gladly embrace and have long in vain looked for Secondly Ignorance of the Righteousness of God both as to what he requireth § 23 that a man may be justified before him and of his Judgement concerning the desert of sin hath the same effect upon them Rom. 10. v. 3 4. The great End for which the Messiah was promised as we have in part declared and shall afterwards farther evince was to make Attonement for sin and to bring in Everlasting Righteousness Dan. 9.24 A Righteousness was to be brought in that might answer the Justice of God and abide its trial Of what nature this Righteousness must be the Scripture declares and that as well in the Revelation it makes of the Holiness of God Psal. 5. v. 4 5. Joshua 24. v. 19. Hab. 1. v. 13. as of the purity and severity of his Law Deut. 33. v. 2. Chap. 27. v. 26. and the absolute Perfection of his Justice in the Execution of it Psalm 50. v. 21. An Universal spotless innocency with a constant unerring Obedience in all things and that in the highest degree of Perfection are required to find Acceptation with this Holy and Righteous God Of the Nature and necessity of this Righteousness the Jews are ignorant and regardless They and their Masters were so of old Matth. 5. v. 20. An outside partial hypocritical Observance of the Law of Moses they suppose will serve their Turns See Rom. 9. v. 31. And indeed there is not any thing that more openly discovers the miserable blindness of the present Jews then the consideration of what they insist upon as their Righteousness before God The Faith and Obedience of their Fore-fathers the Priviledge of Circumcision some outward Observances of Mosaical Precepts with anxious scrupulous abstinencies self macerations in fasts with prayers by tale and number Sabbath rests from outward labour with the like bodily exercises are the summ of what they plead for themselves Now if these things which are absolutely in their own power will compose and make up a Righteouâ—ness acceptable unto God cover all
wise men out of whom the number of the Sanhedrim when any dyed or were removed was to be supplied Secondly The place of their meeting which usually and ordinarily was at Jerusalem § 15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a Chamber of hewed stones where the Judges are sometimes called by them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Wise men of the stone Chamber Although it may be no more is intended in that expression but that it was a Magnifick Stately Place or building such as usually are made of stones hewed and carved And they tell us that this place was built nigh the Temple part of it being on the Holy Ground and part on that which was prophane and common Whence also it had two doors one on the sacred side by which the Prince and the Assessors entered the other on the prophane by which criminal persons were brought in before them by their Officers So Talmud in Joma And this some take to be the place where our Lord Christ was judged John 19.13 They sate down in the Judgement Seat in the place that is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the place built and raised up with hewed or squared stones For that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not signifie meerly the pavement as we translate it or the floor of the place the Apostle manifests by adding that in the Hebrew it is called Gaâ—batha 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Hebrew for although the word have a Syriack termination according to the corrupt pronuntiation of the Hebrew in those dayes among the people yet the Original of it is Hebrew and the Syriack renders it here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and reads not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now this signifies an High-Place or a place built up on all sides and exalted such as the Roman 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Judgement Seats were placed in But this might be an alike place to the other for I much question whether the Roman Governour sate in Judgement in the meeting place of the Sanhedrim § 16 Thirdly The Jews treat much of the Qualification of the persons who were to be of the number of the Assessors of this Court. For First They were to be of the Priests Levites or Nobles of Israel that is principal men in the Common-wealth yet none were admitted into their number meerly on the account of their Dignity or Offices not the King not the High Priest unless they were chosen with respect unto their other qualifications For they Secondly Were to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men of stature and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men of countenance or good Appearance to keep up as they say a Reverence unto their Office and they were also to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men of Wisdom and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men of Age according to the first institution and this carried the common Appellation Elders of the People They add in Dine Mâ—moneth that they were to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men skilled in the Art of Incantations and Charms to find out such practices which the Talmudist thought good to add to countenance themselves many of whom were professed Magicians And lastly they were to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 skilled in LXX Tongues that they might not need an Interpreter but fewer I suppose served their turn They treat also in generall that they ought to be men fearing God hating Covetousness stout and couragious to oppose Kings and Tyrants if need were From this number they exclude expresly persons over old deform'd and Eunuchs whom they conclude to be cruel and unmerciful as Claudian doth Adde quod Eunuchus nulla pietate movetur Nec generi natisve cavet clementia cunctis In similes animosque ligant consortia damni Mercy from Eunuchs is remov'd away No care of Race or Children doth them sway This only renders men compassionate When misery is known their common fate § 17 The power of this Court was great yea supream many times in all things among the people and at all times in most things of concernment All great Persons and weighty Causes were judged by them When a whole Tribe offended or an High Priest or a King of the House of David by these were their Causes heard and determined They had power also to determine about Lawful War They had two sorts of War 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Commanded War Such they esteemed War against the Nations of Canaan against Amaleck against any Nation that oppressed Israel in their own Land and this kind of War the King at any time of his own accord might engage in And they had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 War permitted only as War for security and enlargement of Territories which could not be engaged in at any time but by consent and upon the Judgement of this Court. The Enlargement of the City of Jerusalem the reparation of the Temple and the Constitutions of Courts of Judicature in other Cities belonged also unto them In a word they were to judge in all hard Cases upon the Law of God This sentence extended to life and death which last they had power to inflict § 18 four wayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 four deaths four kinds of death were committed to the House of Judgement to Stone to Burn to slay with the Sword and to strangle These were they who in the dayes of the Restauration of the Church by Ezra who by reason of the excellency of the persons many of them being Prophets and men divinely inspired are usually called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the men of the great Congregation And the power of this Court was continued though not without some interruption and restraint unto the time of the last destruction of the City by Titus Besides this greater Court they had also two lesser in other places one of the twenty § 19 three Assessors which might be erected in any City or Town where there was an hundred and twenty Families or more but not less and these also had power over all Causes Criminal and Civil which happened within the Precincts of their Jurisdiction and over all Punishments unto Death it self Hilary on the second Psalm tells us that Erat a Mose ante institutum in omni Synagoga LXX esse Doctores Moses had appointed that in every Synagogue there should be LXX Teachers He well calls them Teachers because that was part of their duty to teach and make known the Law of God in Justice and Judgement And he adds Cujus doctrinae dominus in Evangeliis meminit dicens Whose teaching our Lord mentions in the Gospel saying the Scribes and Pharisees sit in Moses Chair So referring the direction there given by our Saviour to the Judicial determinations of these Judges and not to their ordinary Teachings or Sermons to the people But herein his mistake is evident that he supposeth the number of seventy to have belonged to every Synagogue which was peculiar to the great Court before described For besides this Judicature
interprets the Angel to be sent before him the Angel of Gods presence from Heaven to lead the people out of their Captivity as of old he went before them in the Wilderness when they came out of Aegypt But we are better taught who this Messenger was Matth. 11.10 Mark 1.2 As for the Lord whom they sought he speaks plainly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is the King the Messiah and this the Angel of the Covenant he adds indeed the old Story about Elijah and his zeal for the Covenant whence he had the honour to preside at Circumcision to see the Covenant observed and may be thence called the Angel of the Covenant But it is plain in the words and confessed by Aben Ezra that the Lord whom they sought and the Angel of the Covenant are the same And as to these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall come suddenly unto his Temple he adds in their Explication 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because the time of the end is not revealed nor unfolded in the Book of Daniel It is said he shall come suddenly because there is no man that knows the day of his coming before he came We grant that the precise day of his coming was not known before he came but that the time of it was foretold limited and unfolded in the Book of Daniel so far as the season and age of it would admit was made evident all future expectation declared to be void and that in the Book of Daniel we shall immediately demonstrate At present we have proved and find that they cannot deny but that he was to come unto the second Temple whilest it was yet standing § 27 Once more we may yet add the consent of others of their Masters besides these Expositors Some Testimonies out of their Doctors are Cited by others I shall only name one or two of them in Talmud it self Tractat. Sanâ—d caâ— 11. the application of this place of Haggai unto the Messiah is ascribed unto Rabbi Akiha his words as they report them are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a little glory will I give unto Israel and then the Messiah shall come And this man of so great repute among them that Rabbi Eleazar affirms that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the wise men of Israel were like a little Garlick in comparison of that bald Rabbi This then is their own avow'd Tradition and the other place of Malachi concerning the Angel of the Covenant is expounded of the Messiah by Rainbain in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the dayes saith he of the Messiah the Children of Israel shall be restored unto their Genealogies by the Holy Ghost that shall rest upon him as it is said Behold I send my Messenger before me and the Lord whom ye seek shall come unto his Temple We have then found out both from the clear words of both these Prophesies and the consent of the Jews themselves who it is that is here promised in them that he should come to his Temple § 28 This is the glory of the second house promised in Haggai The end of the Temple and of all the glory of it and all the Worship performed in it was to prefigure the promised seed who was the true and only substantial glory of them all and of the people to whom they were committed for he was to be a Light to light the Gentiles and the glory of his people Israel Therefore in all the Worship of the Temple those who believed and in the use of the Ordinances of it saw unto the end of their institution did continually exercise faith on his coming and earnestly desire the accomplishment of the promise concerning it The great glory then of this Temple could consist in nothing but this coming of the Lord whom they sought the desire of all Nations unto it Now that he should come whilest the Temple stood and continued is here confirmed by this double Prophetical Testimony and the Temple being utterly and irreparably destroyed now above 1600. years ago It must be acknowledged that the Messiah is long since come unless we will say that the Word of God is vain and his Promise of none effect The General Exception of the Jews unto this Argument taken from the limitation § 29 of the time allotted unto the coming of the Messiah we shall afterwards consider In one word that which they relieve themselves withall against the prediction of Haggai and Malachi that he should come unto the Temple then built amongst them which they acknowledge is so truly ridiculous that I shall not need to retain the Reader with the consideration of it They say the Messiah was born at the Time determined before the destruction of the second Temple but that he is kept hid in the Sea or in Paradise or dwells at the Gates of Rome among the Lepers waiting for a Call from Heaven to go and deliver the Jews with such follies do men please themselves in the great Concernments of the glory of God and their own eternal welfare who are left destitute of the Spirit of light and truth sealed up under the efficacy of their own blindness and unbelief But hereof we shall treat further in the Consideration of their General Answers to this whole Argument in hand Exercitatio XIV Daniels Weeks Chap. 9.24 25 26 27. proposed unto consideration Attempt of a Learned man to prove the coming and suffering of the Messiah not to be intended examined First Reason from the difficulties of the Computation and differences about it removed Whether this place be used in the New Testament Objection from the time of the Beginning of this computation answered Distribution of the LXX Weeks into VII LXII and one Reason of it Objectiâ—n thence answered The cutting of the Messiah and the destruction of the City not joyned in one Week Things mentioned v. 24. peculiar to the Messiah The Prophecy owned by all Christians to respect the Messiah The Events mentioned in it not to be accommodated unto any other No Types in the words but a naked prediction The Prophecies of Daniel not principally intending the Churches of the latter dayes Streights of time intimated when they fell out Coincidence of Phrases in this and other Predictions considered Removal of the daily Offering and causing the Sacrifice and Offering to cease how they differ The Desolation foretold Distribution of the LXX Weeks accommodated unto the Material Jerusalem Objections removed Distribution of things contained in this Prophecy Argument from the computation of time warranted First neglected by the Jews then cursed yet used by them vainly Concurrent Expectation and Fame of the coming of the Messiah upon the Expiration of Daniels Weeks Mixture of things good and poenal Abarbinels Figment rejected Four hundred and ninety years the time limited Fancy of Origen and Apollinaris The true Messiah intended Proved from the Context The Names and Titles given unto him The work assigned to him That work particulary explained the expressions vindicated To make an
extend not unto In brief they do not precisely assert that at the End of the Seven Weeks Messiah the Prince should be for although they are distinguished from the other for some certain Purpose not expressed as to the Determination of the time of the coming of the Mâ—ssiah they are to be joyned with the sixty two Weeks as is expresly affirmed in the following words Now not to prevent my self in what is more largely afterwards to be insisted on in the Exposition of the several passages of this Prophecy after a full consideration of what sundry learned men have offered for the solving of this Difficulty I shall here briefly propose my apprehensions concerning it which I hope the Candid and Judicious Reader will find to answer the Conduct of the Context and Design of the place First I fix it here as unquestionable that the whole space of Seventy Weeks doth § 7 precisely contain the time between the going forth of the Decree and the Vnction of the Most Holy with his Passion that ensued some few years of the last Week remaining not reckoned on to keep the Computation entire by weeks of years This is so expresly affirmed v. 24. that the Interpretation of all that ensues is to be regulated thereby And this as we shall afterwards prove so here we take it for granted as the Hypothesis on which the present difficulty is to be solved There is then a Distribution of these LXX Weeks into VII LXII and One upon the account of some remarkable events happening at the distinct expiration of those several parcels of the whole season v. 25. We have two portions of this time expressed namely VII Weeks and LXII Weeks and two Events attending them Messiah the Prince and the building of the Street and Wall From the going forth of the Decree 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 The two Events here mentioned did ensue the two distinct parcels of time limited but not in the Order which the words at first view seem to represent as is evident from the Context For as the Messiah did not come at the Expiration of the VII Weeks so the LXII Weeks were not expired before the building of the City nor is that mentioned as the Event designed by the whole space of LXIX Weeks but as that which should fall out in some interval of it for the Prophecy issues not in the Restauration but Desolation of the City The Angel therefore expresseth the distinct divisions of time and the principal distinct events of them but not the Order of their accomplishment For the natural Order of these things is that in VII Weeks the building of the City Wall and Street should be finished and in LXII Weeks after the Messiah should be cut off And this is evident from the Text for as the building of the City can no way be said to be after the LXII Weeks but in and after the seven which was the season wherein the Decree was executed so the cutting off the Messiah is expresly said in the next verse to be after those LXII Weeks which succeeded unto the VII Weeks wherein the Restauration of the City was finished And to suppose the Messiah in v. 25. not to be the same with the Messiah v. 26. and the Most Holy v. 24. is to confound the whole order of the Words and to leave no certain sense in them For the single remaining Weeks the use of it shall be afterwards declared This distinction therefore of the several portions of the whole time limited doth rather confirm our Application of this Prophecy then any way impeach the Truth or Evidence of it It is added Fourthly That the cutting off the Messiah here spoken of is expresly joyned § 8 with the destruction of the City in one Week to be accomplished the last seven years whereas Christ sufferred above thirty years before the destruction of the Materiall Jerusalem v. 26 27. Answer There appears no such thing in the Text. The destruction of the City and People is only mentioned as a consequent of the cutting off and rejection of the Messiah without any limitation of time wherein it should be performed and de facto it succeeded immediately in the causes of it and direct tendency thereunto § 9 In the last place he sayes Those Phrases v. 24. to finish the Transgression to make an end of sin to purge iniquity and to bring in everlasting Righteousness are manifest Characters of the time of the end as shall be shewed Answ. But why are not the other Ends expressed in the Prophecy namely to seal up Vision and Prophecy and to annoint the Most Holy here mentioned also Why is that Phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated to purge iniquity whereas it rather signifies to make Attonement or Reconciliation for iniquity Is it not because it would be very difficult to make any tolerable application of these things unto the season which is called the time of the End In brief these things are so proper so peculiar unto the Lord Christ and the work of his Mediation that in their first direct and proper sense they cannot be ascribed unto any other things or Persons without some impiety And there is no reason why we should here wrest them from their native and genuine signification all which will be fully manifest in our ensuing Exposition of the words themselves § 10 I shall not here insist on those Reasons and Arguments whereby we prove the true and only Messiah to be intended in this Prophecy For as they are needless unto Christians who are universally satisfied with the truth hereof so we shall from the Context and other Evidences immediately confirm them against the Modern Jews and their Masters In the mean time wholly to remove this unexpected Objection out of our way I shall shew the invalidity of those pretences which the same Learned Author makes use of to countenance his Application of this whole Angelical Message unto the Christian Churches of these latter dayes which are these that follow § 11 First saith he Because the effects Characterizing the end of those years the consuming of transgression and the bringing in of everlasting righteousness are effects to be accomplished in the Christian Church at the fall of Antichrist Isa. 1.25 26 27 28. and 27.19 Apocal. 21.27 Answ. These are but some of the effects mentioned and one of them not rightly expressed there are others in the Prophecy as the Annointing of the most Holy and cutting off the Messiah that can with no colour of probability be applyed unto that season 2. However something analogous unto what is here spoken of as an effect and product of it may be wrought at another time in the conformity of the Church unto its Head yet properly and directly as here intended they are the immediate effects of the annointing death and
sufferings of Jesus Christ. 3. The places quoted out of Isaiah have no respect unto the Churches of the latter dayes other then all Scripture hath which is written for their Instruction 4. The things mentioned Apoc. 21. v. 27. are effects of this work of Christ in and towards his Church not the work its self here expressed as the first view of the place will manifest § 12 He adds In the other Prophets the Restauration of the Christian Church from the Babylon of Antichrist is in like Types proportionably represented Isa. 10. 11. 13 14. Jer. 50 51. Apoc. 14.6.7 8. 16.19 15.7 18.2 10 21. Answ. I know not what is understood by represented in the like Types Here are no Types in this Prophecy but a naked Prediction of the State and continuance of the Judaical Church untill the coming of the Messiah and of the Work that he should accomplish at his coming with the effects and consequences thereof To allow Types in these things is to enervate all the Prophecies which we have of him in the Old Testament 2. The places directed unto in Isaiah and Jeremiah intend not the deliverance of the Christian Churches unless it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that in expressions no way coincident with or suited unto this Prophecy 3. Where any thing is represented in a Type there must be an accomplishment of somewhat answerable unto it in the Type its self and such was the deliverance of the Israelites from Babylon of old insisted on by those Prophets But here our Author allows no such Type but refers the whole Prophecy firstly and only unto the Christian Churches 4. In the Revelation indeed the deliverance of the Churches of Christ from Antichristian Persecution is foretold which hinders not but that the coming and suffering of the Messiah may be immediately intended as undoubtedly it is in this place He sayes Thirdly In all other Prophecies of Daniel the main subject of them is the History § 13 of Antichrist the Waldensian Saints and their Successors restored and reduced out of Antichristian Captivity See Chap. 7. 2. 8. 10 11 12. Answ. This is Petitio Principii and hath no foundation but the arbitrary Hypothesis of our Author and it seems strange that there should be so many Prophecies of the Churches of Christ and none amongst them of Christ himself For this is far from the Genius and strain of the Old Testament all the principal Prophecies whereof firstly and directly intend him and the Church only as built on him 2. Grant therefore for we will not needlesly contend that some of those Prophecies may concern these latter times it doth not at all follow that this also must so do considering the great variety of Daniels Visions and there are Arguments unanswerable that it doth not do so as will afterwards appear It is added fourthly That the parallel proportion of phrase argueth the annointed Prince § 14 v. 25. to be the Prince of the Covenant Chap. 11.22 which there doth signifie the Princes of the Waldenses Answ. 1. That expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 25. is not well rendered the Annointed Prince It is Messiah the Prince King or Leader as all Translations what ever agree And indeed this is if not the only yet far the most signal place in the whole Old Testament wherein the promised Redeemer is directly called the MESSIAH whence his usual Appellation in both Churches Judaical and Christian is taken For there is not above one place more where he is immediately and directly so called and not in his Types neither is that place without Controversie To interpret this expression therefore in this place otherwise is to take away the foundation of that Name of our Redeemer by which the Holy Ghost in the New Testament doth principally propose him unto our Faith and Obedience which certainly would be in prejudicium fidei Christianae 2. The Prince of the Covenant Chap. 11. v. 22. in those wars of Antiochus Epiphanes or Persecutions of Antichrist I determine not whether may be another from Messiah the Prince here promised The streights of times he sayes Fifthly v. 25. and the destruction of the City v. 26. do fitly § 15 agree to the Antichristian Persecution See Chap. 8.24 11.23 Answ. They do more fitly agree to the times of the building of Jerusalem and last destruction thereof concerning which they are spoken All Streights and Destructions have somewhat alike in them wherein they may seem to agree but it doth not thence follow that one is intended in the Prediction of another It is further urged The effects of the last weeks are parallel with the Antichristian § 16 Persecution described Apoc. 11. For as the Christian Church is in both places signified by the Holy City Apoc. 11.2 with Dan. 9.26 and streights of time said in both places to go before the last afflictions Apoc. 11.5 3 7. with Dan. 9.25 so the last afflictions are also proposed with marvellous agreement those three years and an half of Tyranny over the conquered Saints in the end of the Persecution here â—alf a week of years that is precisely three years and an half cut out for the same end The War immediately preceding the foresaid Triumph Apoc. 11.7 here in like manner Answ. 1. The likeness of Phrases and Expressions in setting out different Events agreeing only in some generalls especially in the Predictions that concern Christ and his Church which is predestinated to be conformed unto him is so frequent in the Prophecies of the Old Testament that nothing unto the purpose of this Learned Author can be concluded from such an Observation concerning these places 2. The Christian Church is not intended by the Holy City Dan. 9. v. 26. but expresly that City which was to be built upon the Decree of the King of Persia whose condition was revealed unto Daniel upon his prayer for it and about it 3. It is no wonder that there should be Streights before Desolations at all seasons of them whatever 4. The half week cut off from the rest of the weeks is not to be three years and an half of Persecution Tyranny and Triumph but on the contrary it is designed for the Confirmation of the Covenant by the Preaching of the Gospel so that here is nothing of the parallelism pretended in the places compared He proceeds From the beginning of the second half of the last week or of the three years § 17 and an half a Prince is said to cause the Sacrifice and Oblation to cease v. 27. a Phrase ascribed unto Antichrist Chap. 8.11 11.31 Answ. I have shewed before that the similitude of Phrases in different places is no ground to conclude a coincidence of the same things intended 2. The Phrases are not the same nor alike in the places compared Concerning him who is spoken of Chap. 8.12 it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and of them Chap. 11.32 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they
shall take or remove away the continual Offering that is hinder the observation of it and attendance unto it when it ought to be observed Of the Prince Chap. 9. v. 27. it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall cause to cease Sacrifice and Offering so that de jure they ought no more to be observed § 18 In the same time saith he the said Prince is said v. 27. for the overspreading of abominations to make desolate a phrase attributed unto Antichrist Chap. 8.12 13. 11.31 there said to set up the abominations making desolate Answ. Although great desolations and destructions being treated of in all these places it would not be strange if the same Author should express the alike events in the same terms yet those which we are referred unto are not the same in the Original nor of any considerable correspondency And the like may be said of another instance which he adds in the ninth place between an expression Chap. 9. v. 27. and Chap. 11. v. 36. wherein is no agreement at all and the places treat directly of things different yea contrary § 19 It is added in the last place That as in the seventy Weeks the division of the seven from the sixty and of both from the one Week are unapplicable to the material restauration out of real Babylon so they will exactly and precisely agree to the Restauration out of Antichristian Babylon as shall be shewed Answ. That the distribution of the LXX Weeks mentioned in the Text is applicable unto the continuance of the Judaical Church and State with the coming of the Messiah and the accomplishment of his work hath been in part already shewed and shall be fully cleared in our ensuing Exposition of the place 2. Unto the exact answering of it unto the Restauration of the Church from Antichristianism I shall only say that if men may be allowed to fix Epocha's arbitrarily at their pleasure and make applications of what is spoken in any place of Scripture unto what things and persons they please there is no doubt but that they may make their own imaginations to adhere and agree well enough together § 20 This brief view we have taken of the Reasons of this Reverend Author both those whereby he endeavours to prove that in this Prophecy the coming of the Messiah is not intended and those whereby he would induce a perswasion that the whole of it is not only applicable unto but also doth directly intend the state and condition of the Church in these latter dayes whereby whether he hath evinced his intention and whether his Arguments are sufficient to dispossess us of the Catholick Faith of the Church in all Ages concerning the sense and importance of this Angelical Message unto Daniel is left unto the Judgement of men sober and learned For my part I shall take it for granted that they are all of them so far removed out of our way as that we may proceed with our designed Explication and Vindication of this Prophecy from the exceptions of the Jews without any disturbance from them § 21 There are three things that in thiâ— illustrious Prophecy offer themsâ—lves unto our consideration First The general Testimony given unto the coming of the Messiah and the limitation of time wherein he should so come Secondly The especial sense of the words in the several passages of it and the distinct Prophecies contained in them Thirdly The Chronological computation of the time designed in an exact account of the space of time limited from the beginning unto the end The First of these is that wherein principally we have to do with the Jews namely to prove from hence that there was a time limited and determined for the coming of the Messiah which is long since expired And all things herein we shall find clear and evident Both the space of time limited and the several coincidencies of its expiration are sufficiently manifest In the second also we have to deal with them in order unto the confirmation of the former In both these the latter Masters have studiously endeavoured to cast difficulties and perplexiâ—ies on the words which must be removed by the consideration of their use and genuine importance wâ—th tâ—e scope of the Prophecy and the help unto the understanding of it which is conâ—ribâ—ted from other places of Scripture The third is attended with sundry entanglementâ— which although they are not absolutely inextricable yet are such in respect oâ— some minute parts of calculation as will not suffer us to so demonstrative a certainty as that all men should be compelled to acquiesce therein This is sufficiently manifested in the different calculations of the most Learned of the antient and later Writers who have laboured in this subject In reference therefore hereunto I shall do these two things First Manifest that our Argument from this place is not at all concerned in the exact Chronological Computation of the times whereunto the accomplishment of this Prophecy relates And Secondly Shall demonstrate that this difficulty is conquerable by giving a clear and satisfactory account of the time specified and limited such as is not liable unto any Material Objection â—irst It is evident in general that here is given out by the Holy Ghost himself a § 22 computation of the Time wherein the Messiah was to come and to perform the work allotted unto him And this gives warrant unto the kind and nature of Argument which we now insist upon No small part this was of the Churches Treasure of old and a blessed Guide it would have been unto the Faith and Obedience of them concerned therein had it been diligently attended unto But having sinfully neglected it in its season they have ever since wickedly opposed it To Daniel it was granted as a great favour relief and priviledge upon his deep humiliation and fervent supplications as himself records Whilest saith he I was speaking and praying with fasting sackloth and ashes v. 3. and confessing my sins and the sins of my people Israel and presenting my supplications before the Lord my God for the holy Mountain of my God yea whilest I was speaking in prayer the man Gabriel whom I had seen in the Vision at the beginning being caused to fly swiftly touched me about the time of the evening Oblation and he informed me and talked with me and said O Daniel I am now come forth to give thee skill and understanding At the beginning of thy supplications the commandment came forth and I am come to shew thee for thou art greatly beloved therefore understand the matter and consider the Vision seventy weeks c. v. 20 21 22 23. This was the Answer that God gave him upon his great and fervent prayer for the Church and that for his relief comfort and supportment whence it is evidently manifest that the great blessing of the Church was enwrapped in it And the computation of time mentioned was granted as a light to guide the Jews that they
might not shipwrack their souls at the appointed season But when the time of its accomplishment drew nigh they being generally grown dark and carnal and filled with prejudices against the proper work of the Messiah wholly disregarded it And since the misery that is come upon them for not discerning this time and Judgement most of them do cry out against all computations of time about the coming of the Messiah although they are plainly called and directed thereunto by God himself Neither can they conceal the vexation which from hence they receive by finding the design of the Prophecy so directly against them Hence this place of Daniel as to the time of the coming of the Messiah as the fifty third Chapter of Isaiah for his Office and Work are justly esteemed the racks and tortures of the Rabbins It may not therefore be amiss in our way to take a little prospect of their perplexity in this matter In the Talmud Tractat. Sanedrin they have laid down this general Rule Male pereant § 23 qui temporum articulos suppetunt quibus venturus est Messiah Or as they express it by a solemn Curse in the name of Rabbi Jonathan a great man among them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let their bones rot who compute the times of the end And in Shebet Jehuda wherein they follow Maimonides in Jad Chazekah Tractat. de Regib cap. 12. they give a particular account of that solemn Malediction against the Computers of times It was invented they say because upon the mistakes of their reckonings or failings of their calculations the people are apt to despond and begin to suspect that he is already come So openly do they own it to be an invention to shelter their unbelief against their convictions Yet this hath not hindered some of their chiefest Doctors when they hoped to make some advantage of it as when they saw their Disciples under any distress enclinable unto Christianity to give out their conjectures without any respect unto the Talmudical Curse So the Author of Shalscheleth Hakkabala assigns the year for the coming of the Messiah to be the 5335th from the Creation which according to their computation fell out about the year of the Lord by our account 1575. Another would have it to be in the year 5358 that is twenty three years after in the year 1598. Abarbinel in his Comment on Isaiah comes short of these assigning it to the year 5263. or 5294. at the farthest for he had great expectations from the issue of the Wars between the Christians and Saracens that were in his dayes Their utmost conjecture in Zohar is upon the year 5408. which with their wonted success fell out in the year of our Lord 1648. or thereabouts And all these Calculations were invented and set on foot to serve some present exigency But the Talmudical Curse and Censure is pointed directly against them that would conclude any thing from the account of Gabriel given unto Daniel in this place This they plainly acknowledge in a Disputation which they had with a converted Jew before the Bishop of Rome recorded in their Shebet Jehuda Only they would except Daniel himself affirming that he was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Computer of the time but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Seer as though the Question were about the way and means whereby we attain a just computation of the time and not about the thing it self Daniel received the knowledge of this time by Revelation as he did the time of the accomplishment of the Captivity though he made use of the computation of time limited in the Prophecy of Jeremiah but in both he gives us a perfect Calculation of the time and so cannot be exempted from the Talmudical Malediction And I mention these things in the entrance of our Considerations of this Prophecy to manifest how far the Jews despair of any tolerable defence of their cause if the things recorded in it be duly weighed This then we see in general that the Holy Ghost directed the Church to compute the time of its spiritual deliverance by the coming of the Messiah no less evidently then he did that of their temporal deliverance from the Babylonian Captivity Neither are there more differences among Christians about the precise beginning and ending of Daniels LXX weeks then were and are about the beginning and ending of the LXX years of Jeremiah amongst the Jews This Rule was given them by God himself to direct and guide them if they would have attended unto it in that darkness and under those prejudices which the coming of the Messiah was attended withall § 24 And it is observable that although it was not the will of God that they should exactly know the year and day of the accomplishment of this Promise or that they could not attain unto it or had lost the Tradition of the sense of it yet about the end of the time pointed unto in this computation they were all of them raised up to a great expectation of the coming of the Messiah And this is not only evident from the Gospel wherein we find that upon the first preaching of John Baptist they sent unto him to know whether he were the Messiah or no and were all of them in expectation and suspense about it untill he publickly disavowed any such pretence and directed them to him who was so indeed but also from sundry other Testimonies which themselves can put in no exception unto Their own Historian tells us that what principally moved and instigated them to undertake an unequal War with the Romans was the ambiguity as he thought of the Oracle that about that time one of their Nation should obtain the Monarchy of the world Joseph de Bell. Judaic lib. 7. cap. 12. which he to play his own Cards wrested unto Vespasian who was far enough from being one of their Nation Now Divine Oracle about the coming of the Messiah at that season they had none but this of Daniel And so renowned was this Oracle in the world that it is taken notice of by both the Famous Roman Historians who wrote the occurrences of those dayes Pluribus persuasio inerat antiquis Sacerdotum literis contineri eo ipso tempore ut valesceret Oriens praesectique Judaea rerum potirentur saith Tacitus Histor. lib. 5. Many had a persuasion that there was a Prophecy in the antient sacred Books that at that time the East should prevail and that the Governours of Judaea should have the Empire of the world And Suetonius in the life of Vespasian percrebuerat toto Oriente vetus constans opinio ut eo tempore Judaea praesecti rerum potirentur An antient and constant persuasion was famous all over the East that at that time Governours of Judaea should have the Empire and this as he adds drew the Jews into their Rebellion and War against the Romans Now this Oracle was no other but this Prophecy of Daniel whose accomplishment at that time the Jews
pretence therefore may pass with the former And this perplexity of the Modern Jews in their attempts to apply this Prophecy unto any other thing or person besides the true Messiah confirms our Exposition and Application of it There is no other person that they can imagine unto whom any one thing here mentioned may seem to belong much less can they think of any in whom they should all center and agree It is then the promised Messiah the hope and expectation of the Fathers whose coming and cutting off is here foretold That which remains for the full confirmation of our Argument from this place § 41 is that according unto this Prophecy â—he promised Messiah was to come whilest the Temple was standing and the daily Sacrifice continued before the expiration of the LXX Weeks of years limited by the Angel This is put beyond all Qâ—estion in the Text its self nor is it denyed by the Jews all whose exceptions lye against the person spoken of whom we have proved to be the Messiah LXX Weeks are assigned by the Angel for the Accomplishment of the whole Prophecy and all things contained in it After VII Weeks and LXXII Weeks that is in the beginning or middle of the last Week the Messiah was to be cut off When this was past and the Covenant confirmed with many unto the expiration of the whole time limited the daily Sacrifice was to cease and an overflowing desolation was to come upon the City and Temple This the Jews themselves acknowledge to be the destruction brought upon them by the Romans nor do any of them extend the four hundred and ninety years any farther It remains therefore that the Messiah came before that Desolation which is that we undertook to demonstrate from this place There are yet some Arguments to the same purpose with those foregoing that § 42 remain But before we proceed unto them it will be necessary to consider the Computation of the times which we are here directed unto by the Angel I have already manifested that our Argument from this place is not concerned in the exact Chronological Computation of the time here limited as to its precise Beginning and Ending with the commensuration of it unto the times seasons and accounts of the Nations of the world For when ever the time mentioned began all men agree that it is long since expired namely at or before the desolation of the City and Temple Now all that we undertook to prove which also is sufficient unto our present purpose is that before that season the Messiah was to come and to be cut off which we have done and cleared our Argument from all further concernment in this account But yet that it may appear that there is no entanglement cast upon this Testimony by the Chronological difficulties which are pretended in the computation of the time here determined as also that there are no such difficulties therein but what are fairly reconcileable unto all that is affirmed in the Text before we proceed to the consideration of our remaining Arguments they also shall be considered and stated in the ensuing Exercitation Exercitatio XV. Chronological Computation of the Times determined in Daniel 's weeks Difficulty thereof acknowledged Beginning before the Reign of Cyrus rejected Double beginning of the Kingdom of Cyrus That over Persia. That over the Babylonian Monarchy Forreign Accounts to be suited unto the Scripture Beginning of the Reign of Cyrus over Persia when Over the whole Empire when The space of time from thence to the destruction of Jerusalem 599 years Duration of the Persian Empire Of the Empire of the Seleucidae to the Rule of Jonathan among the Jews Duration of the Egyptian Kingdom or Reign of the Ptolomey's Rule of the Hasmonaeans and Herod the Great From the Birth of Christ to the destruction of Jerusalem From the first Decree of Cyrus to the destruction of Jerusalem 599 years Precise End of Daniels Weeks the death of the Messiah 37 Years taken from the former account Opinion of Reynolds Examined rejected Meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cut off limited not abbreviated Vulgar Latin and Mountacue noted Opinion of the Jews rejected Account of Beroaldus Broughton Genebrand Willet The Decree of Cyrus not intended in the Prophecy Of the Life and Age of Nehemiah He came not up with Zerubbabel The Decree of Darius What Darius that was Hystaspes Not the Decree intended This Darius not Nothus proved against Scaliger The Decrees of Artaxerxes to Ezra and Nehemiah examined Longimanus not Memor intended Decree unto Ezra proved to be the Decree mentioned THat there is some difficulty in finding out the true and exact computation of § 1 the time here limited all Chronologers and Expositors do confess Neither is there any thing that belongs unto the account of the times mentioned in the Scripture that hath been debated of old or of late with more difference of opinion or diligence of indeavour And the Holy Ghost himself by the Angel seems to intimate this difficulty unto Daniel in the double caution given him about it in the preface of the Revelation made unto him v. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 declaring that not ordinary wisdom diligence consideration and understanding is to be used in the investigation of the time here determined Nor is it necessary to suppose that Daniel himself exactly understood the beginning and ending of the time or weeks mentioned The hiding of the precise time intended was also greatly subservient unto the providence of God in the work he had to do by the Messiah and what that people were to do unto him The general notation of it sufficed for the direction of the godly and the conviction of unbelievers as it doth unto this day And it may be we shall not find any compâ—tation that will exactly answer in all particulars and fractions to a day month or year And that either because of the great darkness and confusion of some of the times falling under the Account or else because perhaps it was not the mind of God that ever the time should be so precisely calculated or that any thing which he revealed for the strengthening of the faith of his Church should depend on Chronological niceties It shall suffice us then to propose and confirm such an Accâ—unt of these Weeks which infallibly comprizing the substance of the Prophecy contains nothing in it contrary to the Scripture and is not liable unto any just rational excâ—ption And herein I shall not examine all the several Accounts and Computations that by learned men of old or of late have been given being eleven or twelve in number but only mention those which carry the fairest probability and the greatness of whose Authors or Abetters call for our consideration In the first place we may wholly lay aside the consideration of them who would § 2 date the Weeks from any time whatever before the first year of the Reign and first Decree or
Family and no other was he to be reckoned who was born of her after those espousals Now that the reckoning of Families and Relations among the Jews by God's own appointment did not alwaies follow Natural Generations but sometimes Legal Institutions is manifest by the Law of a man dying without Issue for when the next Kinsman took the Wife of the deceased to raise up seed unto him he that was born of the Woman was by Law not reckoned to be his Son by whom he was begotten but was to be the Son and of the Family of him that was deceased to bear his name and inherit his estate Numb 36.6 And this legal cognation Luke seems to intimate chap. 1.27 Where he saies that the Mother of Jesus was espoused unto a man whose name was Joseph of the Family of David there being no reason to mention his Family but that the Genealogy of his Wives Son was to relate thereunto And if this were the Law of Genealogies and legal relations unto Tribes and Families as evidently it was Matthew recording the Genealogie of Joseph to whom the blessed Virgin was espoused before the birth of Jesus Christ doth record his according to the mind of him who gave both Law and Promise and upon this known Rule of Genealogies and legal relations may Matthew proceed in his recital of the pedigree of Joseph and profess thereby to manifest how Jesus Christ was the Son of David the Son of Abraham Secondly Although there was no indispensible necessity among the Jews binding them to marry within their Tribes unless the Women were inhaeritrixes in which case provision was made that inheritances might not be transferred from one Tribe unto another yet it is more than probable that the blessed Virgin Mary was of the same Family with Joseph and this so notoriously known that seeing Genealogies were not reckoned by Women nor the Genealogies of Women directly recorded there was no better or more certain way of declaring his pedigree who was born of Mary then by his unto whom she was so nearly related So that on several accounts the Genealogy recorded by Matthew proves Jesus Christ to have been of the Family of David Secondly For Luke he doth directly and of set purpose give us the Genealogy of § 15 the blessed Virgin Mary the Mother of our Lord Jesus for the line of his progenitors which he derives from Nathan is not at all the same with that of Joseph from Solomon insisted on by Matthew It is true there are a Zerubbabel and Salathiel in both Genealogics but this proves not both the lines to be the same For the lines of Solomon and Nathan might by marriage meet in these persons and so leave it indifferent which line was followed up to David and the lines of Joseph and Mary might be separated again in the posterity of Zerubbabel Matthew following one of them and Luke the other This I say is possible but the Truth is as is evidenâ—â— from the course of generations insisted on that the Zerubbabel and Salathiel mentioned in Matthew were not the same persons with those of the same names in Luke those being of the house of Solomon these of the house of Nathan So that from David it is not the line of Joseph but of the blessed Virgin that is recited by Luke And the words wherewith Luke prefaceth his Genealogy do no way impeach this assertion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for whereas these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as was supposed are usually placed and read in Parenthesis the Parenthesis may be better extended unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 including Joseph being as was supposed the Son of Joseph the Son Heli Or Joseph may be said to be the Son of Heli because his Daughter was espoused unto him otherwise the true natural Father of Joseph was Jacob as Matthew declares Heli being the Father of the blessed Virgin So that both legally and naturally our Lord Jesus Christ was a descendant of the house and lineage of David according unto the promise And as this was unquestionable among the Jews in the daies of his conversation in the flesh so the present Jews have nothing of moment to oppose unto these unquestionable Records § 16 This is the first Characteristical Note given of the Messiah whereby he might be known and it hath strength added unto it by the Providence of God in that all Genealogies among the Jews are now so confounded and have been so for so many Generations that it is utterly impossible that any one should rise amongst them and manifest himself to be of this or that particular Family The burning of their Genealogies by Herod the extirpation of the Family of David by Vespasian and their one thousand and six hundred years dispersion have put an utter end unto all probability about the Genealogies amongst them The Jews indeed pretend that the Family of the Messiah shall be revealed by the Miracles that he should do that is by knowing him to be the Messiah they shall know of what Family he is But this note of his Family is given out to know him by nor are we any where directed to learn his Family from our knowledge of him § 17 Another note or sign pointing out the Messiah in Prophecy was the place where he should be born which added unto the Time wherein and the Family whereof he should be brought forth evidently designed his person This place of his Nativity is foretold Mich. 5. v. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And thou Bethlehem Ephrata is it or it is little for thee to be amongst the thousands of Judah out of thee shall come forth unto me he that shall be Ruler in Israel whose goings forth are from of old from the daies of eternity That of old this Prophecy was understood by the Church of the Jews to denote the place of the birth of the Messiah we have an illustrious testimony in the records of the Christian Church Matth. 2.5 6. Upon the demand of Herod where the Messiah should be born the Chief Priests and Scribes affirm with one consent that he was to be born at Bethlehem confirming their judgement by this place of the Prophet And afterwards when they supposed that our Lord Jesus had been born in Galilee because he lived there they made this an Argument against him because he was not born according to the Scripture in Bethlehem the Town where David was Joh. 7.41 42. And we have the concurrence of their own Testimony in this matter So the Chaldee Paraphrase renders these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of thee shall come forth to me the Ruler 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of thee shall come forth to me the Messiah who shall have the dominion taking it for granted that he it is whom this place is spoken of So also K. Solomon expounds the place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 little to be in the thousands of Judah that is thou deservest to
those only of the carnal seed of Abraham who embrace the promise are received in this matter to be his seed so all that follow the faith of Abraham and believe unto Righteousness as he did are his sons and the seed of the promise although carnally they were not his off-spring The same also is to be said concerning those names of Sion and Hierusalem of both which such glorious things are spoken I suppose none can imagine that it is the little Hill so called or the streets and buildings of the Town that God did so regard But one of them having been for a season in the days of David the special place of his worship and the other the principal habitation of Church and people God expresseth his Love and Good-will to his Church and Worship under those names and it is a fond thing to suppose that the respects mentioned should be unto those places themselves which now for a thousand years have lain waste and desolate Those promises then which we find recorded concerning Sion Hierusalem the seed of Abraham Jacob Israel do respect the Elect of God called unto the faith of Abraham and worshipping God according unto his appointment be they of what People or Nation soever under heaven And this we have proved before in our dissertation about the Oneness of the Church of the Old and New Testament Fifthly By all people all Nations the Gentiles all the Gentiles not all absolutely especially § 7 at any one time or season are to be understood but either the most eminent and most famous of them or those in whom the Church by reason of their vicinity is more especially concerned God oftentimes charged the Jews of old that they had worshipped the gods of all the Nations whereby yet not all Nations absolutely but only those that were about them with whom they had commerce and communication were intended Those Expressions then of all Nations and all Kingdoms who are said to come into the Church and submit themselves unto the Kingdom of the Messiah at his coming do not denote all absolutely in the world especially at any one time or season but only such as are either most eminent among them or such as God would cause his light and truth to approach unto And those which in an especial manner seem to be designed in those prophetical expressions are that collection of Nations whereof the Roman Empire was constituted which obtained the common appellation of the whole World being for the main of them the posterity of Japhet who were to be perswaded to dwell in the Tents of Shem. The Jews would have all Nations absolutely to be intended and Kimchi with Aben Ezra tells us on Isa. 2.4 in those words of the Prophet He shall judge among the Nations that all Nations of the Earth shall live at peace for what ever controversies they have among themselves they shall come and refer the determination of them to the Messiah living at Jerusalem But how this should be done by all the Nations of the Earth absolutely they are not pleased to declare unto us Certainly the heat of some of their differences will be much abated before they have made a full end of their journey § 8 Sixthly It must be observed that what ever is to be done and effected by the Spirit Grace or Power of the Messiah during the continuance of his Kingdom in this world it is mentioned in the Promises as that which was to be accomplished at or by his coming But here as we before observed lyeth the mistake of the Jews what ever is spoken about his Work and Kingdom they expect to have fulfilled as it were in a day which neither the nature of the things themselves will bear nor is it any way suited unto the Glory of God or the duration of this Kingdom in the world The Kingdom of the Messiah is prophesied of to be set up in the room of the other great Kingdoms and Monarchies that are in the world And if we take an instance in the last Monarchy of Daniel namely the Roman it is spoken of as that which came forth as it were all at once into the world and did all its work immediately when we know that from its first rise to the end of the things there spoken of there passed above the space of a thousand years But yet all the things ascribed unto it are mentioned as attending its rise and coming and that because they were in process of time affected by its power And in like manner all the things that are foretold about the Kingdom of the Messiah are referred unto his Coming because before that they were not wrought and they are produced by his Spirit and Grace the foundation of them all being perfectly and unchangeably wrought in what he did and effected upon his first coming and appearance It is no wonder then that many particular promises seem as yet to be unfulfilled for they were never designed to be accomplished in a day an year an age one place or season but in a long tract of time during the continuance of his Kingdom that is from his coming unto the end of the world And as the care of the accomplishment of those promises is upon so the ordering of the time and season of their being effected belongs unto the Counsel and Will of the Father who as unto his Children and Servants hath engaged unto him that he should see of the travail of his soul in all Generations and as unto his Adversaries hath said Sit thou on my right hand untill I make thine enemies thy footstool § 9 Again There are two wayes whereby Promises may be said to be accomplished by him who gives them The one is when all is done in respect of outward means helps and advantages that is needful for that end and which if men do not embrace and make use of they are left unexcusable and have none to blame for their coming short of enjoying the full benefit of the Promises but themselves alone And in this sense all the Promises contended about are long since accomplished towards all the world There is plentiful provision made in the doings and Doctrine of the Messiah as to outward means for the peace of all the Nations in the world for the Ruine of all false Worship for the uniting of Jews and Gentiles in one body in Peace and Unity and that these things are not actually effected the whole defect lyes in the blindness unbelief and obstinacy of the sons of men who had rather perish in their sins then be saved through obedience to this Captain of Salvation 2. God doth sometimes accomplish his Promises by putting forth the efficacious power of his Spirit and Grace effectually and actually to fulfill them by working the things promised in and upon them unto whom they are promised And thus are all the Promises of God that concern the Messiah his Work his Mediation with the effects of them his Grace and
wherewith it was begun and ended for on the first day and last day of the seven there was to be a solemn and holy Convocation unto the Lord to be observed in a cessation from all labour and in holy duties and here also it were lost labour to reckon up the Cautions Rules and Instructions which the Jewish Doctors give about the nature kinds and sorts of Leaven of the search that was to be made for it and the like most of them being vain imaginations of superstitious minds ignorant of the Truth of God § 18 This Sacrifice of the Passeover with its attendant Feast of Vnleavened Bread to be annually observed on the fourteenth day of the moneth Abib unto the end of the twenty second was the second solemn Ordinance of that people as the People and Church of God And the Jews observe that no other positive Ordinances but only Circumcision and the Passeover had that sanction of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Excision or Extermination annexed unto them Concerning Circumcision the words are plain Gen. 17.14 The uncircumcised Man-Child whose flesh of his foreskin shall not be circumcised 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that soul shall be cut off from his People he hath broken my Covenant And with reference to the Passeover Exod. 12.15 Whosoever eateth leavened bread from the first day untill the seventh day that soul shall be cut off from Israel Whereas they observe as Aben Ezra upon this place that it is annexed to above twenty negative Precepts intimating that there is a greater provocation and sin in doing any thing in the Worship of God against his Commandment then in omitting what he had commanded though both of them be evil The Observation I acknowledge in general is true but the Application of it to the Passeover is not so For although we should suppose that the words of Exod. 12.15 do relate unto the Passeover also although they seem to respect only the seven dayes of the feast of Unleavened Bread yet they do not require the observation of the Passeover it self under that penalty but upon a supposition of the observation of the Passeover they were to eat the Lamb with unleavened Bread which was a negative Precept namely that they should have no leaven in their bread and so was justly attended in its transgression with this cutting off And this cutting off the Jews generally interpret when it is spoken indefinitely without a prescription of the manner how it should be done or by whom to respect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hand of Heaven or the vindictive Justice of God which in due time will find out the Transgressor But we know that God long bare with them in the omission of this Ordinance of the Passeover its self § 19 What are the observations of the late Jews in the imitation of their fore-Fathers observance of this Ordinance of God the Reader may see in Buxtorfs Synagoga Judaica and in part in the Annotations of Aâ—sworth and they need not here be repeated This only I shall obâ—erve that all of them in their Expositions of this Institution do make the Application of its several parts unto other acts of God in dealing with them Such as indeed the Text of Moses plainly leads them to And this perfectly overthrows their pretensions as to their other Ceremonies and Sacrifices namely that they were instituted for their own sakes and not as signs of things to come the figurative nature of this their greatest Ordinance being manifest and acknowledged by themselves § 20 On occasion of this great solemn Ordinance there was given unto the People two additional Institutions the first concerning the Writing of the Law on their foreheads and Hands the other of the Dedication unto God of all that opened the Matrix The first of these is prescribed Chap. 13.9 And it shall be for a sign upon thine hand and as a memorial between thine eyes that the Lords Law may be in thy mouth ver 16. and it shall be for a token upon thine hand and as frontlets between thine eyes Whereunto may be added Dâ—ut 6.6 7 8 9. And these words which I command thee this day shall be in thine heart and thou shalt teach them diligently unto thy Children and shalt talk of them when thou sittest in thine house and when thou walkest by the way and when thou lyest down and when thou risest up and thou shalt bind them for a sign upon thine hand and they shall be as frontlets between thine eyes and thou shalt write them upon the posts of thine house and on thy gates In the observation of sundry things supposed to relate unto these precepts consisteth the principal part of the Superstition of the present Jews For they have mixed the observation of this duty whatever be intended by it with many foolish and noisome imaginations It doth not indeed appear to me that any more is intended by these Expressions a sign upon thy hand and a memorial or frontlet between thine eyes but a continual Remembrance and careful practice of the Institution it self and their calling to mind thereby the mercy and goodness of God in their deliverance which they were to celebrate when they came unto a settlement in their own Land by writing some passages of the Law upon the doors and posts of their houses But they are otherwise minded That which is prescribed unto them is called v. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sign as it was to be on their hand and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a memorial as between their eyes both which are very capable of our interpretation but v. 16. they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as also Deut. 6.8 From which word which they know not what it signifies they draw out all the mysteries of their present observances The Chaldee renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thephilin which word seems to be taken from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prayer or prayers and to be so called from the prayers that they used in the Consecration and Wearing of those frontlets But because they are rendered in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philacteria some would derive it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to conjoyn keep and bind which hath some allusion at least to the sense of the Greek Word And this Origination and denotation of the word the Learned Fuller contends for Miscelan l. 5. c. 7. The manner of their present observation hereof to this purpose is they write four Sections of the Law on parchment And why four that they gather from the signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Totaphoth Tot. saith Rabbi Solomon in Pontus by the Caspian Sea somewhere signifies two and Poth signifies two in Aegypt both which make four undoubtedly Or as they say in the Talmud Tat in Casphe signifies two and Pat in Africa So that four Sections must be written Scaliger supposeth the word to be Aegyptian which is not unlikely but that it should signifie an
Eli blessed Hannah 1 Sam. 1.17 Thirdly His work also was to Judge the people 1. In things concerning the House and Worship of God Zech. 3.7 2. In hard and difficult cases he joyned with the Judge or Ruler in judging between men according to the Law Deut. 17.12 3. He was always a member of the Sanhedrim This I know is denied by some of the Jews but it seems to be warranted from Deut. 17. v. 8 9 10 11 12 13. § 9 Being thus appointed in his Office a Succession also therein was designed namely by the First-born Male of the eldest Family or Branch of the Posterity or House of Aaron But the tracing of this succession in particular is greatly perplexed for it is no where directly given us in the Scripture for that space of time wherein the story of the Church is recorded therein Different names are also in several places given unto the same persons as seems most probable Besides Josephus who is the only approved Writer of the Jews in things of this nature is either corrupted in some passages on this subject or doth palpably contradict himself The Postalmudical Masters are so far from yielding any relief in this matter that by their jarrings and wranglings they render it more perplexed Neither have those amongst our Writers who of old or of late have laboured to trace this Succession been able to agree in their computations Four or five differing Catalogues I could give in that are contended for with some earnestness I shall not therefore hope in this brief account of things which I am confined unto to give light unto a matter of such intricacy and perplexity I shall therefore content my self to give the most passant account among the Jews of this Succession in general with some few observations upon it and so close this discourse § 10 It is generally agreed after Josephus that the whole number of High priests from Aaron inclusively to the destruction of the second Temple was eighty and three For though in the Babylonian Talmud some of them reckon up above eighty High priests under the second Temple alone yet the more learned of the later Jews as the Author of Tzemach David ad Millen 4. An. 829. expresly prefer the authority of Josephus above them all Of these eighty three thirteen administred before the Lord under the Tabernacle or whilst the Tabernacle built by Moses in the Wilderness was the sacred seat of divine Worship and Ordinances Of these the first was Aaron the last Abiathar who was put by the Priesthood by Solomon a little before the building of the Temple And in this Succession there was but one interruption namely when Eli of the House of Ithamar the younger son of Aaron was preferred to the Priesthood It is probable that he had been second Priest in the days of his Predecessor and was doubtless admitted unto the Office upon the reputation of his Holiness and Wisdom And it may be that he whose right it was to succeed of the House of Phineas was either uncapable or judged unworthy § 11 In the first or Solomon's Temple there administred eighteen High Priests whose names are recounted by Josephus lib. 11. cap. 4. lib. 20. cap. 9. Of these the first was Zadock the last Jehozadeck who was carried into captivity by Nebuchadnezzar 1 Chron. 6.14 though I question whether ever he administred as High Priest only he was left at the destruction of the City and Temple after the death of his father Seraiah Nor was there any known interruption in this Series of Succession being carried down in a right line from the House of Phineas by Zadock § 12 The remainder of the number before mentioned served under the second Temple being multiplied by the tumults and disorders which the people then fell into The first of them was Joshua the son of Josedech the last one Phineas or Phananias made High Priest by the seditious Villains a little before the last Siege and destruction of the City And this succession or that during this season had interruptions many and great The first mentioned by Josephus was after the death of Onias the fourteenth High Priest from the building of the Temple when Antiochus first put in Joshua who was called Jason the brother of Onias and afterwards displacing him thrust in Menelaus into his room After a while he puts out this Menelaus and placeth one Alcimus of another Family in his steed After this Alcimus the Family of the Machabees or Hasmoneans took on them the office of the High priesthood Their race being extirpated by Herod Ananus a private Priest was by force and power put into the place And from this time forward to the destruction of the Temple there was no order observed in the Succession of the High Priest but persons were put in and out at the pleasure of the Rulers either the Romans or the Herodians For Hyrcanus being taken prisoner by the Parthians and Antigonus the son of Aristohulus his brother being taken by Herod and Sofia and crucified at Antioch by Marc. Antony in whom the race of the Hasmonaeans ended vile persons were put in and out at pleasure some for a year some for a month one for a day some for a longer season until the whole Nation Church and State rushing into its final and fatal ruine in their Rebellion at Hierusalem they thrust out Matthias put in by Agrippa and chose one by lot to succeed him when God to manifest his disapprobation of them caused the lot to fall upon one Phananias a meer Ideot who knew nothing of the place or office which they called him unto with whom ended the Church and Priesthood of the Jews Exercitatio XXIV Sacrifices the principal Worship of God Three sorts of them 1. Of the Brazen Altar 2. Of the Sanctuary 3. Of the most Holy place Respected by the Apostle All sacrifices of the Altar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every Corban either Isha or Terumah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of six sorts 1. Hola 2. Mincha 3. Chataath 4. Asham 5. Milluim 6. Shelamim A second distinction of fire Offerings Either Zebach or Mincha These distinctions and differences explained at large The matter of all sacrifices 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first particular sacrifice The rise use and direction of it Vse of it among the Heathen What of antient tradition what of their own invention The manner of their sacrifice The end of it To make Expiation or Attonement what Seasons and occasions of this sacrifice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A meat-offering The use of that name general particular The matter of this offering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the drink offering The matter of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Peace offerings Reason of the name Things peculiar to this kind of sacrifice The use of it among the Heathen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The sin-offering The name and causes of it Sins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what The persons to offer this sacrifice The annointed
use of the whole Church So that this dispensation of Gods speaking in the Prophets continued for the space of twenty one Jubilees or near eleven hundred years That it had been now ceased for a long time the Apostle intimates in this word and that agreeably to the confessed Principles of the Jews whereby also he confirmed his own of the coming of the Messiah by the reviving of the gift of Prophecy as was foretold Joel 2.28 29. And we may by the way a little consider their thoughts in this matter For as we have observed and proved before the Apostle engageth with them upon their own acknowledged Principles The Jewes then generally grant unto this day that Prophecy for the publick use of the Church was not bestowed under the second Temple after the dayes of Malachie nor is to be expected untill the coming of Elias The delusions that have been put upon them by impostors they now labour all they can to conceal and are of late by experience made incredulous towards such pretenders as in former Ages they have been brought to much misery by Now as their manner is to fasten all their conjectures be they true or false on some place word or letter of the Scripture so have they done this assertion also Observing or supposing the want of sundry things in the second House they pretend that want to be intimated Hag. 1.7 8. where God promising to glorifie himself in that Temple the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will glorifie is written defectively without 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Keri notes That letter being the numeral note of five signifies as they say the want of five things in that House The first of these was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Ark and Cherubims The second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the anointing Oyle The third 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wood of disposition or perpetual fire The fourth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vrim and Thummim The fifth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Holy Ghost or Spirit of Prophecy They are not indeed all agreed in this enumeration The Talmud in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joma cap. 5. reckons them somewhat otherwise 1. The Ark with the Propitiation and Cherubims 2. The Fire from Heaven which answers the third or wâ—â—d of disposition in the former order 3. The Divine Majesty in the room of the Anointing Oyle 4. The Holy Ghost 5. Vrim and Thummim Another order there is according to Rabbi Bechai Comment in Pentateuch Sectione 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who places the Anointing Oyle distinctly and confounds the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Divine Majesty with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Holy Ghost contradicting the Gemara The Commonly approved order is that of the Author of Aruch in the Root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Ark Propitiatory and Cherubims one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Divine Majesty the second thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Holy Ghost which is Prophecy the third 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vrim and Thummim the fourth thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fire frome Heaven the fifth thing But as this Argument is ridiculous both in general in wire-drawing Conclusions from letters deficient or redundant in writing and in particular in reference to this word which in other places is written as in this as Numb 24.12 1 Sam. 2.20 Isa. 66.5 so the observation its self of the want of all these five things in the second House is very questionable and seems to be invented to give countenance to the confessed ceasing of Prophecy by which their Church had been planted nourished and maintained and now by its want was signified to be near expiration For although I will grant that they might offer Sacrifices with other Fire than that which was traduced from the flame descending from Heaven though Nadab and Abihu were destroyed for so doing because the Law of that Fire attended the giving of it whence upon its providential ceasing it was as lawful to use other fire in Sacrifice as it was before its giving out yet as to the Ark the Vrim and Thummim the matter is more questionable and as the anointing Oyle out of question because it being lawful for the High Priest to make it at any time it was no doubt restored in the time of Ezra's Reformation I know Abarbinel on Exod. Chap. 30. sec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 affirms that there was no High Priest anointed with oyle under the second House for which he gives this reason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because the anointing Oyle was now hid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Josiah had hid it with the rest of the holy things a talmudical figment to which he adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they had no power to make it I will not much contend about matter of fact or what they did but that they might have done otherwise is evident from the first institution of it for the prohibition mentioned Exod. 30.31 32. respects only private persons And Josephus tells us that God ceased to give answer by Vrim and Thummim two hundred years before he wrote Lib. 3. cap. 12. which proves they had it It is indeed certain that at their first return from Babylon they had not the Vrim and Thummim Ezra 2.63 There was no Priest with Vrim and Thummim yet it doth not appear that afterwards that Jewel what ever it were was not made upon the Prophecies of Haggai and Zechary whereby the Restauration of the Temple and the Worship belonging thereunto was carryed on to perfection Especially considering the vision of Zechary about cloathing the High Priest with the Robes of his Office Chap. 3. after which time it seems they were made and in use as Josephus shews us Lib. 11. Chap. 8. treating of the Reverence done by Alexander the Great to the name of God engraven in the Plate of Gold on the High-Priests forehead And Maimonides Tractat. Saned Chap. 10. Sect. 10. sayes expresly that all the eight robes of the High Priest were made under the second Temple and particularly the Vrim and Thummim howbeit as he sayes they enquired not of God by them because the Holy Ghost was not on the Priests Of the Ark we shall have occasion to treat afterwards and of its fictitious hiding by Hieremiah or Josia as the Jews fancy This we may observe for the present that as it is certain that is was carried away by the Babylonians amongst other Vessels of Gold belonging to the Temple either amongst them that were taken away in the dayes of Jehojakim 2 Chron. 36.7 or those taken away with Jehojachin his Son v. 11. or when all that was left before great and small was carried away in the dayes of Zedekiah v. 18. So it may be supposed to be restored by Cyrus of whom it is said that he returned all the Vessels of the House of the Lord that Nebuchadnezzar brought from Jerusalem Ezra 1.6 And it is uncertain to what end was the solemn yearly
entrance of the High Priest into the Most Holy Place observed to the very destruction of the second House if neither Ark nor Mercy Seat were there Neither is this impeached by what Tacitus affirms Histor. lib. 5. that when Pompey entred the Temple he found nullas Deum effigies vacuam sedem inania arcana for as he wrote of the Jews with shameful negligence so he only intimates that they had no such images as were used among other Nations nor the head of an Ass which himself not many Lyes before had affirmed to be consecrated in their Sanctuary For ought then appears to the contrary the Ark might be in the second House and be carried thence to Rome with the Book of the Law which Josephus expresly mentions And therefore the same Abarbinel in his Comment on Joel tells us that Israel by Captivity out of his own Land lost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 three excellent gifts Prophecy Miracles and Divine Knowledge Psal. 74.9 all which he grants were to be restored by the Messiah without mention of the other things before recited And they confess this openly in Sota distinc Egla hampha 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the death of the latter Prophets Haggai Zechariah and Malachy the holy Spirit was taken away from Israel It is then confessed that God ceased to speak to the Church in Prophets as to their Oral teaching and writing after the dayes of Malachy which reason of the want of Vision though continuing four hundred years and upwards is called by Haggai Chap. 2.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unum pusillum a little while in reference to the continuance of it from the dayes of Moses whereby the Jews may see that they are long since past all grounds of expectation of its restauration all Prophecy having left them double the time that their Church enjoyed it which cannot be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a little while in comparison thereof To return This was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these the times wherein God spake in the Prophets which determines one instance more of the comparison namely the Fathers to whom he spake in them which were all the Faithful of the Judaical Church from the dayes of giving the Law until the ceasing of Prophecy in the dayes of Malachy In answer to this first Instance on the part of the Gospel the Revelation of it is affirmed to be made in these last dayes hath spoken in these last dayes the true stating of which time also will discover who the Persons were to whom it was made hath spoken to us Most Expositors suppose that this expression the last dayes is a Periphrasis of the times of the Gospel But it doth not appear that they are any where so called nor were they ever known by that name among the Jews upon whose principles the Apostle proceeds Some seasons indeed under the Gospel in reference to some Churches are called the last dayes but the whole time of the Gospel absolutely is no where so termed It is the last dayes of the Judaical Church and State which were then drawing to their period and abolition that are here and else where called the last dayes or the latter dayes or the last hour 2 Pet. 3.3 1 John 2.18 Jude 18. For 1. As we before observed the Apostle takes it for granted that the Judaical Church-State did yet continue and proves that it was drawing to its period Chap. 8. ult having its present station in the patience and forbearance of God only without any necessity as unto its Worship or preservation in the world And hereunto doth the reading of the words in some Copies before intimated give testimony 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the end or extremity of these dayes which as the event hath proved can no way relate to the times of the Gospel 2. The personal Ministry of the Son whilest he was upon the earth in the dayes of his flesh is here eminently though not solely intended For as God of old spake in the Prophets so in these last dayes he spake in the Son that is in him personally present with the Church as the Prophets also were in their several generations Chap. 2. v. 3. Now as to his personal Ministry he was sent to the lost sheep of the house of Israel Mat. 15.24 To whom also alone in his own dayes he sent his Apostles Mat. 10.5 6. and is therefore said to have been a Minister of the Circumcision for the Truth of God Rom. 15.5 being in the last place sent to the same Vineyard unto which the Prophets were sent before Mat. 21.37 The words there used last of all he sent unto them his Son are exegetical of these he spoke in the Son in the last dayes 3. This Phrase of Speech is signally used in the Old Testament to denote the last dayes of the Judaical Church So by Jacob Gen. 49.1 I will tell you what shall befall you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the last dayes which words the LXX rendâ—ed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the words here used by the Apostle The dayes pointed unto by Jacob being those wherein the Messiah should come before Judah was utterly deprived of Scepter and Scribe Again by Balaam the same words are used to signifie the same time Numb 24.14 where they are rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the end of the dayes as many Copies read in this place And in all the Prophets this is the peculiar notation of that season 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mich. 4.1 Isa. 2.1 in the latter or last dayes and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the He hajediah prefixed noteth that course of dayes that were then running as Deut. 31.29 Evil will overtake you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the end of those dayes and the promise of the Conversion of some of the Jews by David their King is annexed to the same season Hos. 3.5 From these places is the expression here used taken denoting the last times of the Judaical Church the times immediately preceeding its rejection and final ruine Hence Manasse lib. 3. de Resurrect cap. 3. tells us out of Moses Gernudensis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in every place that mentions the latter dayes the dayes of the Messiah are to be understood which saying of his is confirmed by Menasse himself though attended with a gloss abominable and false that is purely Judaical The dayes of the Messiah and the dayes of the end of the Judaical Church are the same And these words are expresly also used by R.D. Kimchi Comment in Isa. 2. v. 2. who honestly refers all the words of that Prophesie unto the Messiah It is not for nothing that the Apostle minds the Hebrews that the season then present was the last dayes whereof so many things were foretold in the Old Testament Many of their concernments lay in the knowledge of it which because they give great light unto the whole cause as stated then between him and them must be opened and
considered The summ is that the end of their Church and State being foretold to be a perpetual desolation Dan. 9.27 the last dayes being now come upon them they might understand what they were shortly to expect and look for The end of the Jews being a People a Church and Kingdom was to bring forth the Messiah whose coming and work must of necessity put an end to their old station and condition Now because herein is enwrapped the most infallible demonstration that the Messiah is long since come the Apostle mentioning the last dayes to intimate that upon necessity he must be come in them I shall further open his design in this matter but with briefness having been large on this head in our Prolegomena and for their sakes who by any difficulties may be deterred from the consideration of them God having from the foundation of the world promised to bring forth the seed of the woman to work out the Redemption of his Elect in the Conquest of Satan did in the separation of Abraham from the rest of the world begin to make provision of a peculiar stock from whence it should spring That this was the cause and end of his Call and Separation is evident from hence that immediately thereupon God assures him that in his seed all the Kindreds of the earth should be blessed Gen. 12.1 2 3. Chap. 22.18 which is all one as if he had expresly said unto him for this cause have I chosen and called thee that in thee I might lay a foundation of bringing forth the promised seed by whom the curse is to be taken away and the blessing of everlasting life procured as Gal. 3.13 14. For this cause was his Posterity continued in a state of separation from the rest of the world that he might seek an holy seed unto himself Numb 23.9 Mal. 2.15 For this cause did he raise them into a Civil Regal and Church-State that he might in them type out and prefigure the Offices and Benefits of the promised Messiah who was to gather to himself the Nations that were to be blessed in the seed of Abraham Gen. 49.10 Psal. 45. Hos. 3.5 Ezek. 34.23 And all their Sacrifices did but shadow out that great expiation of sin which he was to make in his own Person as hath been already proved Things being thus disposed God promised unto them that their Civil Political State their condition as a peculiar Nation and People should be continued until the coming of the Messiah Gen. 49.10 Ezek. 21.27 And this was made good unto them notwithstanding the great oppositions of those mighty Empires in the midst of whose devouring jaws they were placed with some such short intercisions of the actual administration of Rule amongst them as being foretold impeached not the Promise They lost not their Civil State untill he came unto whom was the gathering of the Nations After that though many of the individuals obtained mercy yet their being a Nation or People was of no peculiar use as to any special end of God Therefore was it immediately destroyed and irrecoverably exterminated From that day God in a wonderful manner blasted and cursed all their endeavours either for the preservation of what they then had or for its recovery and restauration when lost No means could ever retrive them into a People or Nation on the old account What may be hereafter on a New God knows The End of the dayes was come and it was to no purpose for men to endeavour to keep up that which God having accomplished the utmost of his design by and upon would lay aside And this season was fully evidenced to all the world by the gathering of the people to the Shilo or the coming in of the Nations to partake in the blessing of faithful Abraham Mic. 4.1 2. Of their Church-State there were two Principal parts The Temple its self and the Worship performed in it The first of these as was the Tabernacle was set up to typifie him in whom the fulness of the Godhead should dwell bodily and the latter the same Person as he was himself to be the great High Priest and Sacrifice Both these also were to be continued until the coming of the Messiah but by no endeavours afterwards Hence was that Promise of the glory of the second House built after the Captivity and restored by Herod because of his coming unto it who was signified by it Hag. 2.9 Malach. 3.1 He was to come whilest that Temple was standing after which it was to be of no more use And therefore Ezekiel describes a third spiritual Temple to succeed in the room thereof The condition of their Sacrifices was the same Therefore Daniel fore-telling the coming of the Messiah four hundred and ninety years after the Captivity adds that upon his death the daily Sacrifice must cease for ever and a total desolation ensue on all the things that were used for the end accomplished Dan. 9.24 25 26 27. The Nation State Temple Sacrifices being set apart set up and designed for no other end but to bring him forth he was to come whilest they were standing and in use after which they were none of them to be allowed a being upon their old foundation This is that which the Apostle pointed at in mentioning the last dayes that they might consider in what condition the Church and People of the Jews then were To discover the evidence of this demonstration as confirmed in our Prolegomena I shall here also briefly add some considerations of the miserable entanglements of the Jews in seeking to avoid the Argument here intimated unto them by the Apostle It is a common Tradition among them that all things were made for the Messiah whereby they do not intend as some have imagined the whole old Creation but all things of their Church State and Worship So the Targum Psal. 40.8 in the person of the Messiah I shall enter into life eternal when I study in the volume of the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that was written for my sake By the Law they understand their all All depended on their Messiah all was written for him They see by experience that there was a coincidence of all these things in the last dayes when Jesus came No sooner had he done his work but Scepter and Scribe departed from Judah They ceased to be a Church and Nation The Temple which the Lord whom they formerly sought came to was destroyed their Sacrifices wherein they trusted caused to cease and the Nations of the Earth were gathered into the faith of Abraham From that time they have no more been a people nor have had any distinction of Tribes or Families Temple Priesthood or Sacrifice nor any hope of a retrivement into their pristine condition Let us then see what course they do or have taken to countenance themselves in their infidelity Two wayes to relieve themselves they have fixed on 1. Granting that the Messiah was to come to their Government and
who were the Persons who were spoken unto in these last dayes TO VS That is the members of the Judaical Church who lived in the dayes of the Personal Ministry of Christ and afterwards under the preaching of the Gospel unto that day Chap. 2.3 The Jews of those dayes were very apt to think that if they had lived in the times of the former Prophets and had heard them delivering their message from God they would have received it with a cheerful obedience their only unhappiness they thought was that they were born out of due time as to prophetical Revelations This is intimated of them Mat. 23.30 The Apostle meeting with this perswasion in them minds them that in the Revelation of the Gospel God had spoken to themselves the things they so much desired not questioning but that thereon they should believe and obey If this word then they attend not unto they must needs be self-condemned Again that care and love which God manifested towards them in speaking immediately unto them required the same obedience especially considering the manner of it so far excelling that which before he had used towards the Fathers of which afterwards And these are two instances of the Comparison instituted relating unto Times and Persons The next difference respects the manner of these several Revelations of the will of God and that in two particulars For 1. The former was made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by divers parts one after the other The branch of the Antithesis that should answer hereunto is not expressed but implyed to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at once 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by many parts and so consequently at sundry times The gradual discovery of the mind and will of God by the addition of one thing after another at several seasons as the Church could bear the light of them and as it was subserving unto his main design of reserving all preheminence to the Messiah is that which is intended in this Expression How all this is argumentative to the Apostles purpose will instantly appear Take the expression absolutely to denote the whole progress of divine Revelation from the beginning of the world and it comprizeth four principal parts or degrees with those that were subservient unto them The First of these was made to Adam in the Promise of the seed which was the principle of faith and Obedience to the Fathers before the Flood and unto this were subservient all the consequent particular Revelations made to Seth Enosh Enoch Lamech and others before the Flood The Second to Noah after the Flood in the Renewall of the Covenant and establishing of the Church in his family Gen. 8.21 Chap. 9.9 10. whereunto were subservient the Revelations made to Melchisedech Gen. 14.18 and others before the calling of Abraham The Third to Abraham in the restriction of the Promise to his seed and fuller illustration of the nature of it Gen. 12.1 2 3 4. Chap. 15.11 12. 17.1 2. Confirmed in the Revelations made to Isaac Gen. 26.24 Jacob Gen. 49. Joseph Heb. 11.22 and others of their Posterity The fourth to Moses in the giving of the Law and erection of the Judaical Church in the Wilderness unto which there were three principal heads of subservient Revelations 1. To David which was peculiarly designed to perfect the Revelation of the will of God concerning the Old Testament-Worship in those things that their Wilderness condition was not capable of 1 Chron. 23.25 26 27 28. Chap. 28.11 12 13 14 15 16 17 18 19. To him we may joyn Solomon with the rest of the Prophets of their dayes 2. To the Prophets after the division of the Kingdom unto the Captivity and dureing the Captivity to whom pleading with the people about their defection by Sin and false Worship was peculiar 3. To Ezra with the Prophets that assisted in the Reformation of the Church after its return from Babylon who in an especial manner excited the people to an expectation of the coming of the Messiah These were the principal parts and degrees of the Revelation of the will of God from the foundation of the world until the coming of Christ in his fore-runner John the Baptist. And all this I have fully handled and unfolded in my Discourse of the rise nature and progress of Scripture Divinity or Theology But as I shewed before if we attend unto the special intention of the Apostle we must take in the date of these Revelations and begin with that to Moses adding to it those other subservient ones mentioned peculiar to the Judaical Church which taught and confirmed the Worship that was established amongst them This then is that which in this word the Apostle minds the Hebrews of namely that the will of God concerning his Worship and our obedience was not formerly revealed all at once to his Church by Moses or any other but by several parts and degrees by new additions of Light as in his infinite Wisdom and Care he saw meet The close and last hand was not to be put unto this work before the coming of the Messiah He they all acknowledged was to reveal the whole Counsel of God John 4.25 after that his way had been prepared by the coming of Elias Mal. 4 until when they were to attend to the Law of Moses with those Expositions of it which they had received v. 4 5. That was the time appointed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to seal compleat and finish Vision and Prophet as also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to seal up sin or as we render it to make an end of sin or the Controversie about it which had held long agitation by Sacrifices that could never put an end to that quarrel Heb. 10.1 2 14. Now in this very first word of his Epistle doth the Apostle clearly convince the Hebrews of their mistake in their obstinate adherence unto Mosaical Institutions It is as if he had bidden them consider the way whereby God revealed his will to the Church hitherto Hath it not been by parts and degrees Hath he at any time shut up the Progress of Revelation Hath he not alwayes kept the Church in expectation of new Revelations of his mind and will did he ever declare that he would add no more unto what he had commanded or make no alteration in what he had instituted What he had revealed was to be observed Deut. 27.29 and when he had revealed it but untill he declare that he will add no more it is folly to account what is already done absolutely compleat and immutable Therefore Moses when he had finished all his work in the Lords house tells the Church that God would raise up another Prophet like him that is who should reveal new Laws and Institutions as he had done whom they were to hear and obey on the penalty of utter extermination Deut. 18.18 And this discovers the obstinacy of the Modern Jews who from the dayes of Maimonides who
granted that there was in Vision sometimes signs or representations of the Person of the Father as Dan. 7. But that the Son of God did mostly appear to the Fathers under the Old Testament is acknowledged by the Antients and is evident in Scripture See Zech. 2.8 9 10 11. And he it was who is called the Angel Exod. 23.20 21. The reason that is pleaded by some that the Son of God was not the Angel there mentioned namely because the Apostle sayes that to none of the Angels was it said at any time thou art my Son this day I have begotten thee which could not be affirmed if the Son of God were that Angel is not of any force For notwithstanding this assertion yet both the Antient Jews and Christians generally grant that it is the Messiah that is called the Angel of the Covenant Mal. 3.1 though the Modern Jews foolishly apply that name to Elias whom they fancy to be present at Circumcision which they take to be the Covenant a priviledge as they say granted him upon his complaint that the Children of Israel had forsaken the Covenant 1 Kings 29.14 that is as they suppose neglected Circumcision The Apostle therefore speaks of those who were Angels by nature and no more and not of him who being Jehovah the Son was sent of the Father and is therefore called his Angel or Messenger being so only by Office And this appearance of the Son of God though not well understanding what they say is acknowledged by sundry of the Postalmudical Rabbins To this purpose very considerable are the words of Moses Gerundensis on Exod. 23. Iste Angelus si rem ipsam dicamus est Angelus Redemptor de quo scriptum est quoniam nomen meum in ipso est Ille inquam Angelus qui ad Jacob dicebat Ego Deus Bethel Ille de quo dictum est vocabat Mosen Deus de rubo Vocatur autem Angelus quia mundum gubernat Scriptum est enim eduxit nos ex Aegypto Praeterea scriptum est Angelus faciei salvos fecit eos Nimirum ille Angelus qui est Dei facies de quo dictum est facies mea praeibit efficiam ut quiescas denique ille Angelus est de quo Vates subito veniet ad Templum suum Dominus quem vos quaeritis Angelus faederis quem cupitis The Angel if we speak exactly is the Angel the Redeemer of whom it is written my name is in him that Angel which said unto Jacob I am the God of Bethel He of whom it is said God called unto Moses out of the Bush. And he is called the Angel because he governeth the world For it is written Jehovah brought us out of Egypt and elsewhere he sent his Angel and brought us out of Egypt And again it is written and the Angel of his presence face saved them namely the Angel which is the Presence face of God of whom it is said my presence face shall go before thee and I will cause thee to rest Lastly that Angel of whom the Prophet speaks the Lord whom you seek shall suddenly come to his Temple the Angel of the Covenant whom you desire To the same purpose speaks the same Author on Exod. 33.14 My presence shall go before thee Animadverte attentè quid ista sibi velint Moses enim Israelitae semper optavêrunt Angelâ—m primum caeâ—â—rùm quis ille esset verè intelligere non pyâ—uerâ—â—t Neque â—nim ab alâ—is percipiebunt nâ—que prophetica notione satis assequebantur Atqui facies Dei ipsum significat Deum And again Facies mea praecedet hoc est Angelus foederis quem vós cupitis Observe diligently what is the meaning of these words for Moses and the Israelites alwayes desired the principal Angel but who he was they could not perfectly understand for they could neither learn it of others nor attain it by Prophecy but the presence of God is God himself My presence face shall go before thee that is the Angel of the Covenant whom ye desire Thus he to which purpose others also of them do speak though how to reconcile these things to their unbelief in denying the Personality of the Son of God they know not This was the Angel whose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moses prayed for on Joseph Deut. 33.13 and whom Jacob made to be the same with the Goâ— that fed him all his dayes Gen. 48.15 16. whereof we have treated largely before The Son of God having from the foundation of the world undertaken the Care and Salvation of the Church he it was who immediately dealt with it in things which concerned its instruction and edification Neither doth this hinder but that God the Father may yet be asserted or that he is in this place to be the fountain of all Divine Revelation 2. There is a difference between the Son of God revealing the will of God in his Divine Person to the Prophets of which we have spoken and the Son of God as incarnate revealing the will of God immediately to the Church This is the difference here insisted on by the Apostle Under the Old Testament the Son of God in his Divine Person instructed the Prophets in the will of God and gave them that Spirit on whose Divine Inspiration their infallibility did depend 1 Pet. 1.11 but now in the Revelation of the Gospel taking his own humanity or our Nature hypostatically united unto him in the room of all the internuncii or prophetical Messengers he had made use of he taught it immediately himself There lyes a seeming exception unto this distinction in the giving of the Law for as we affirm that it was the Son by whom the Law was given so in his so doing he spake immediately to the whole Church Exod. 20.22 The Lord said I have talked with you from Heaven The Jews say that the people understood not one word of what was spoken but only heard a voice and saw the terrible appearances of the Majesty of God as v. 18. for immediately upon that sight they removed and stood afar off And the matter is left doubtful in the repetition of the story Deut. 5.4 It is said indeed the Lord talked with you face to face in the Mount but yet neither do these words fully prove that they understood what was spoken and as it was spoken but only that they clearly discovered the presence of God delivering the Law for so are those words expounded in v. 5. I stood saith Moses between the Lord and you at that time to shew you the word of the Lord for you were afraid by reason of the fire and went not up unto the Mount that is you understood not the words of the Law but as I declared them unto you and it being so though the Person of the Son caused the words to be heard yet he spake not immediately to the whole Church but by Moses But Secondly We shall afterwards shew that all the voices then heard by Moses or
as accompanied the nature and manner of the Revelation made unto him 1. They arise from the infinite Excellency of his Person above theirs This is that which the Apostle from the close of this verse insists upon to the very end of the Chapter making his discourse upon it the basis of ensuing his exhortations I shall therefore remit the consideration of it unto its proper place 2. There were sundry Excellencies that attended the very Revelation it self made unto him or his Prophecie as such For 1. Not receiving the Spirit by measure Joh. 3.34 as they all did he had given unto him altogether a comprehension of the whole will and mind of God as to what ever he would have revealed of himself with the mystery of our salvation and all that obedience and worship which in this world he would require of his Church It pleased the Father that in him all fulness should dwell Col. 1.19 that is of Grace and Truth Joh. 1.17 not granting him a transient irradiation by them but a permanency and constant abode of them with him in their fulness all treasures of wisdom and knowledge being hid in him Col. 2.3 as their home and proper abiding place which made him of quick understanding in the fear of the Lord Isa. 11.3 All the Mysteries of the counsel between the Father and the Eternal Word for the salvation of the Elect with all the ways whereby it was to be accomplished through his own blood were known unto him as also were all the bounds the whole extent of that Worship which his Church was to render unto God with the assistance of the Spirit that was to be afforded unto them for that end and purpose Hence the only reason why he did not at once reveal unto his Disciples the whole counsel of God was not because all the treasures of it were not committed unto him but because they could bear no other but that gradual communication of it which he used towards them Joh. 16.12 But he himself dwelt in the midst of those treasures seeing to the bottom of them All other Prophets even Moses himself receiving their revelation by transient irradiations of their minds had no treasure of truth dwelling in them but apprehended only that particular wherein they were enlightned and that not clearly neither in its fulness and perfection but in a measure of light accommodated unto the Age wherein they lived 1 Pet. 1.11 12. Hence the Spirit is said to rest on him Isa. 11.2 3. and to abide on him Matth. 3.16 who did only in a transient act affect the minds of other Prophets and by an actual motion which had not an habitual spring in themselves cause them to speak or write the will of God as an instrument of Musick gives forth a sound according to the skill of him that strikes it and that only when it is so stricken or used Hence 2. The Prophets receiving their Revelations as it were by number and tale from the holy Ghost when they had spoken or written what in particular at any season they had received from him could not adde one word or syllable of the same infallibility and authority with what they had so received But the Lord Christ having all the treasures of Wisdom Knowledge and Truth hid and laid up in him did at all times in all places with equal infallibility and authority give forth the mind and will of God even as he would what he so spake having its whole Authority from his speaking of it and not from its consonancy unto any thing otherwise revealed 3. The Prophets of old were so barely instrumental in receiving and revealing the will of God being only servants in the house Heb. 3.4 for the good of others 1 Pet. 1.11 that they saw not to the bottom of the things by themselves revealed and did therefore both diligently read and study the books of them that wrote before their time Dan. 9.2 and meditated upon the things which the Spirit uttered by themselves to obtain an understanding in them 1 Pet. 1.10 11 12. But the Lord Jesus the Lord over his own house had an absolutely perfect comprehension of all the mysteries revealed to him and by him by that divine Wisdom which always dwelt in him 4. The Difference was no less between them in respect of the Revelations themselves made to them and by them For although the substance of the will and mind of God concerning salvation by the Messiah was made known unto them all yet it was done so obscurely to Moses and the Prophets that ensued that they came all short in the light of that Mystery to John the Baptist who did not rise up in a clear and distinct apprehension of it unto the least of the true Disciples of Christ Matth. 11.11 whence the giving of the Law by Moses to instruct the Church in that Mystery by its types and shadows is opposed to that Grace and Truth which were brought by Jesus Christ Joh. 1.17 18. See Ephes. 3.8 9 10 11. Col. 1.26 27. Tit. 2.11 2 Tim. 1.10 In these and sundry other things of the like importance had the Fathers speaking in the Son the preheminence above his speaking in Moses and the Prophets for which cause the Apostle placeth this consideration in the head of his Reasonings and Arguments for attendance unto and observation of the things revealed by him For even all these things have influence into his present Argument though the main stress of it be laid on the excellency of his Person of which at large afterwards 6. We must yet further observe that the Jews with whom the Apostle had to do had all of them an expectation of a new signal and final Revelation of the will of God to be made by the Messias in the last days that is of their Church state and not as they now fondly imagine of the world Some of them indeed imagined that great Prophet promised Deut. 18. to have been one distinct from the Messias Joh. 1.21 but the general expectation of the Church for the full Revelation of the will of God was upon the Messias Joh. 4.25 Of the same mind were their more antient Doctors that retained any thing of the tradition of their Fathers asserting that the Law of Moses was alterable by the Messias and that in some things it should be so Maimonides is the leader in the opinion of the eternity of the Law whose Arguments are answered by the Author of Sepher Ikkarim lib. 3. cap. 13. and some of them by Nachmanides Hence it is laid down as a Principle in Neve shalom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Messias the King shall be exalted above Abraham be high above Moses yea and the ministring Angels And it is for the excellency of the Revelation made by him that he is so exalted above Moses Whence Maimonides himself acknowledgeth Tractat. de Regibus that at the coming of the Messiah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hidden and deep things i. e. of
the counsel of God shall be revealed or laid open unto all And this perswasion they built on the Promise of a new Covenant to be made with them not like the Covenant made with their fathers Jerem. 31.32 33. Whence the Author before mentioned concludes that it was the judgment of the antient Doctors that they should receive a new Covenant from the mouth of God himself and all their Worship being annexed and subservient unto the Covenant that was made with them in Horeb upon the removal of that Covenant there was of necessity a new kind of Worship subservient thereunto to ensue From all these observations we may evidently perceive wherein the force of the Apostles Argument doth lie which he insists upon in this very entrance of his Discourse rather insinuating it from their own Principles than openly pressing them with its reason which he doth afterwards They acknowledged that the Messiah was to come that he was to be in a special manner the Son of God as we shall shew that in him God would ultimately reveal his mind and will unto them and that this Revelation on many accounts would be far more excellent than that of old made to and by Moses which that it was all accomplished in the ministery of Jesus Christ and that unto themselves in the latter days of their Church according to what was long before fore-told he asserts and proves whence it was easie for them to gather what a necessity of adhereing to his Doctrine and Institutions notwithstanding any contrary pleas or arguings was incumbent on them But moreover the Apostle in these words hath opened the spring from whence all his ensuing Arguments do flow in fixing on him who brought life and immortality to light by the Gospel And from thence takes occasion to enter upon the Dogmatical part of the Epistle in the description of the Person of Christ the Son of God and his Excellency in whom God spake unto them that they might consider with whom they had to do wherein he proceeds to the end of this Chapter But before we proceed we shall stay here a little to consider some things that may be a refreshment to Believers in their passage in the consideration of those spiritual Truths which for the use of the Church in general are exhibited unto us in the words we have considered And the first is this I. The Revelation of the of Will God as to all things concerning his Worship our Faith and Obedience is peculiarly and in a way of eminency from the Father This is that which the Apostle partly asserts partly takes for granted as the head and spring of his whole ensuing discourse And this shall now be a little further cleared and confirmed to which end we may observe 1. That the whole Mystery of his Will antecedently to the Revelation of it is said to be hid in God that is the Father Ephes. 3.9 it lay wrapt up from the eyes of men and Angels in his Eternal Wisdom and Counsel Col. 1.26 27. The Son indeed who is and from eternity was in the bosome of the Father Joh. 1.18 as one brought up with him his eternal delight and wisdom Prov. 8.29 30. was partaker with him in this Counsel v. 31. as also his eternal Spirit who searches and knows all the deep things of God 1 Cor. 2.10 11. but yet the rise and spring of this Mystery was in the Father For the order of acting in the blessed Trinity follows the order of subsistence As the Father therefore is the Fountain of the Trinity as to subsistence so also to operation He hath life in himself and he gives to the Son to have life in himself Joh. 5.26 And he doth it by communicating unto him his subsistence by eternal Generation And thence saith the Son As my Father worketh so I work v. 17. And what he seeth the Father do that doth the Son likewise v. 19. not by imitation or repetition of the like works but in the same works in order of nature the will and wisdom of the Father doth proceed so also is it in respect of the holy Ghost whose order of subsistence denotes that of his of operation 2. That the Revelation of the Mystery of the will of God so hidden in the counsel of his will from Eternity was always made and given out in the pursuit and for the accomplishment of the purpose of the Father or that eternal purpose of the will of God which is by the way of eminency ascribed unto the Father Ephes. 1.8 9. He hath abounded towards us in all wisdom and prudence having made known unto us the mâ—stery of his will according to his good pleasure which he hath purposed in himself It is the Father of whom he speaks v. 3. Blessed be the God and Father of our Lord Jesus Christ. Now he abounds to us-wards in wisdom and prudence or abundantly manifests his infinite wisdom in his dealing with us by the Revelation of the mystery of his will and this he doth in pursuit of his good pleasure which he purposed in himself or that purpose of his will which had its foundation solely in his good pleasure This is the purpose of Election as is declared v. 3 4 5. And this purpose is peculiarly assigned unto him Joh. 17.6 2 Thess. 2.13 For the accomplishment of this purpose or the bringing of those predestinated thereby to the end purposed for them by the means ordained for the praise of Gods glorious grace is the whole Revelation of the will of God first and last made He spake in his Son and he spake in him that he might manifest his Name himself and will to the men whom he gave him for saith the Son thine they were set apart for thee in thy eternal purpose and thou gavest them unto me Joh. 17.6 And therefore Paul tells us that in preaching of the Gospel he endured all things for the elects sake 2 Tim. 2.10 knowing that it was for their salvation that the mystery of it was revealed from the bosome of the Father as God also had before taught him Acts 18.11 See Rom. 11.7 chap 8.28 c. 3. This Purpose of God being communicated with and unto the Lord Christ or the Son and so becoming the Counsel of peace between them both Zech. 6.13 He rejoycing to do the work that was incumbent on him for the accomplishment of it Prov. 8.30 31 32. Psal. 40.7 8. it became peculiarly the care and work of the Father to see that the inheritance promised him upon his undertaking Isa. 53.10 11 12. should be given unto him This is done by the Revelation of the will of God unto men concerning their obedience and salvation whereby they are made the lâ—t the seed the portion and inheritance of Christ. To this end doth the Lord that is the Father who said unto the Lord the Son Sit thou on my right hand Psal. 110.2 send the Rod of his power out of Sion v. 2.
is spoken to and denoted by that name Elohim O God as being the true God by Nature though what is here affirmed of him be not as God but as the King of his Church and People as in another place God is said to redeem his Church with his own bloud Secondly We may consider what is assigned unto him which is his Kingdom and that is described 1. By the Insignia regalia the Royal Ensigns of it namely his Throne and Scepter 2. By its duration it is for ever 3. His manner of Administration it is with Righteousness his Scepter is a Scepter of righteousness 4. His furniture or preparation for this Administration he loved righteousness and hated iniquity 5. By an adjunct priviledge unction with the Oil of gladness Which 6. is exemplified by a comparison with others it is so with him above his fellows The first insigne regium mentioned is his Throne whereunto the Attribute of Perpetuity is annexed it is for ever And this Throne denotes the Kingdom it self A Throne is the seat of a King in his Kingdom and is frequently used metonymically for the Kingdom it self and that applied unto God and man See Dan. 7.9 1 King 8.2 7. Angels indeed are called Thrones Col. 1.16 But that is either metaphorically only or else in respect of some especial service allotted unto them as they are also called Princes Dan. 10.13 yet being indeed servants Rev. 22.9 Heb. 1.14 These are no where said to have Thrones the Kingdom is not theirs but the Sons And whereas our Lord Jesus Christ promiseth his Apostles that they shall at the last day sit on Thrones judging the Tribes of Israel as it proves their participation with Christ in his Kingly Power being made Kings unto God Rev. 1.5 and their interest in the Kingdom which it is his pleasure to give them so it proves not absolutely that the Kingdom is theirs but his on whose Throne theirs do attend Neither doth the Throne simply denote the Kingdom of Christ or his supream Rule and Dominion but the Glory also of his Kingdom being on his Throne is in the height of his Glory And thus because God manifests his Glory in Heaven he calls that his Throne as the Earth is his footstool Isa. 66.1 So that the Throne of Christ is his Glorious Kingdom elsewhere expressed by his sitting down at the right hand of the Majesty on high Secondly To this Throne Eternity is attributed it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for ever and ever So is the Throne of Christ said to be in Opposition unto the frail mutable Kingdoms of the earth Of the increase of his Government and Peace there shall be no end upon the Throne of David and upon his Kingdom to order it and to establish it with judgement and with justice from henceforth and for ever Isa. 9.7 His Dominion is an everlasting Dominion which shall not pass away and his Kingdom that which shall not be destroyed Dan 7.14 Micah 4.7 Psal. 72.7 17. Psal. 145.13 It shall neither decay of it self nor fail through the Opposition of its Enemies for he must reign untill all his enemies are made his footstool 1 Cor. 15.24 25 26 27. Nor is it any impeachment of the perpetuity of the Kingdom of Christ that at the last day he shall deliver it up to God the Father 1 Cor. 15.24 Seeing that then shall be an end of all Rule It is enough that it continue untill all the Ends of Rule be perfectly accomplished that is untill all the enemies of it be subdued and all the Church be saved and the Righteousness Grace and Patience of God be fully glorified whereof afterwards Thirdly The second insigne Regium is his Scepter And this though it sometimes also denote the Kingdom it self Gen. 49.10 Numb 24.17 Isa. 14.5 Zech. 10.11 Yet here it denotes the actual Administration of Rule as is evident from the Adjunct of Vprightness annexed unto it And thus the Scepter denotes both the Laws of the Kingdom and the Efficacy of the Government it self So that which we call a Righteous Government is here called a Scepter of Uprightness Now the Means whereby Christ carrieth on his Kingdom are his Word and Spirit with a subserviency of Power in the works of his Providence to make way for the progress of his Word to avenge its Contempt So the Gospel is called The rod of his strength Psalm 110.2 See 2 Cor. 10.4 5 6. He smites the earth with the rod of his mouth and slayes the wicked with the breath of his lips Isa. 11.4 And these are attended with the sword of his Power and Providence Psal. 45.3 Revel 19.15 or his rod Psal. 2.8 or sickle Revel 14.18 In these things consists the Scepter of Christs Kingdom Fourthly Concerning this Scepter it is affirmed that it is a Scepter of Vprightness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes either the Nature of the Scepter that it is straight and right or the Vse of it that it is lifted up or stretched out as was shewed in the opening of the words In the first sense it denoteth Righteousness in the latter Mercy According to the first sense the following words thou hast loved Righteousness discover the habitual root of his actual Righteous Administration According to the latter there is a progress made in them to a farther qualification of the Rule of Christ or of Christ in his Rule But the former sense is rather to be embraced the latter Metaphor being more strained and sounded only in one instance that I remember in the Scripture and that not taken from among the people of God but Strangers and Oppressors Esther 5.2 The Scepter then of the Kingdom of Christ is a Scepter of Righteousness because all the Laws of his Gospel are Righteous Holy Just full of Benignity and Truth Titus 2.11 12. And all his Administration of Grace Mercy Justice Rewards and Punishments according to the Rules Promises and Threats of it in the Conversion Pardon Sanctification Trials Afflictions Chastisements and Preservation of his Elect in his convincing hardening and destruction of his Enemies are all Righteous holy unblameable and good Isa. 11.4 5 6. Chap. 32.7 Psal. 145.17 Rev. 15.34 Chap. 16.5 and as such will they be gloriously manifested at the last day 2 Thess. 1.10 though in this present world they are reproached and despised Fifthly The Habitual Frame of the Heart of Christ in his Regal Administrations He loveth Righteousness and hateth Iniquity This shews the absolute compleatness of the Righteousness of Christs Kingdom and of his Righteousness in his Kingdom The Laws of his Rule are righteous and his Administrations are righteous and they all proceed from an habitual love to Righteousness and hatred of Iniquity in his own person Among the Governments of this world oft times the very Laws are tyranical unjust and oppressive and if the Laws are good and equal yet oft times their Administration is unjust partial and wicked or when
not put in subjection unto Angels in its Erection or Institution That work was not committed unto them as the Apostle declares in the entrance of this Epistle They did not reveal the Will of God concerning it nor were intrusted with Authority to erect it Some of them indeed were employed in messages about its preparatory work but they were not employed either to reveal the mysteries of it wherewith they were unacquainted nor authoritatively in the Name of God to erect it For the Wisdom of God in the nature and mystery of this work they knew not but by the effects in the work it self Ephes. 3.9 10. which they looked and enquired into to learn and admire 1 Pet. 1.12 and therefore could not be intrusted with authority for its Revelation and the building of the Church thereon But things were otherwise of old The Law which was the foundation of the Judaical Church-state was given by the Disposition of Angels Acts 7.53 Gal. 3.19 And our Apostle here calls it the Word spoken by Angels They were therefore intrusted by God to give the Law and the Ordinances of it unto the people in his Name and Authority which being the foundation of the Mosaical Church-state it was so far put in subjection unto them Secondly It is not put in subjection unto Angels as to the Rule and disposal of it being erected Their Office in this world is a Ministery chap. 1.13 not a Rule or Dominion Rule in or over the Church they have none but are brought into a co-ordination of service with them that have the testimony of Jesus Rev. 19.10 chap. 22.9 being equally with us subjected unto him in whom they and we are gathered into one head Ephes. 1.10 And from their ministerial presence in the Congregations of Believers doth our Apostle press women unto modesty and sobriety in their habit and deportment 1 Cor. 11.10 And the Church of old had an apprehension of this truth of the presence of an Angel or Angels in their Assemblies but so as to preside in them Hence is that caution relating to the Worship of God Eccles. 5.5 6. Better it is that thou shouldst not vow than thou shouldest vow and not pay suffer not thy mouth to cause thy flesh to sin neither say thou before the Angel that it was an errour why should God be angry at thy voice and destroy the work of thine hands By vowing and not paying a man brought upon his flesh that is himself and his posterity a guilt not to be taken away with excuses of haste or precipitation made unto the Angel presiding in their Worship to take an account of its due performance It is true the absolute sovereign power over the Church of old was in the Son of God alone but an especial immediate power over it was committed unto Angels And hence was the Name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God Judge Mighty One communicated unto them namely from their Authority over the Church that Name expressing the Authority of God when unto him ascribed And because of this their acting in the Name and representing the Authority of God the Saints of old had an apprehension that upon their seeing of an Angel they should die from that saying of God that none should see his face and live Exod. 33.20 So Manoah expresly Judg. 13.22 He knew that it was an Angel which appeared unto him and yet says to his wife We shall surely die because we have seen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Angel vested with the Authority of God And hence it is not unlikely but that there might be a respect or Worship due unto the Angels under the Old Testament which themselves declare not to be meet for them under the New Rev. 19. not that they are degraded from any Excellency or Priviledge which before they enjoyed but that the Worshippers under the New Testament through their Relation unto Christ and the Exaltation of their nature in his Person are delivered from that under-age estate wherein they differed not from servants Gal. 4.1 and are advanced into an equality of liberty with the Angels themselves Heb. 12.24 25. Ephes. 1.10 chap. 3.14 15. As amongst men there may be a respect due from an inferiour to a superiour which may cease when he is advanced into the same condition with the other though the superiour be not at all abased And to this day the Jews contend that Angels are to be adored with some kind of Adoration though they expresly deny that they are to be invocated or prayed unto Furthermore about their Power and Authority in the disposal of the outward concernments of the Church of old much more might be declared from the Visions of Zechary and Daniel with their works in the two great typical deliverances of it from Aegypt and Babylon But we must not here insist on particulars Thirdly as to the power of judging and rewarding at the last day it is openly manifest that God hath not put this world to come in subjection unto Angels but unto Jesus alone This then is the main Proposition that the Apostle proceeds upon in his present Argument The most glorious effect of the Wisdom Power and Grace of God and that wherein all our spiritual concernments here are enwrapped consists in that blessed Church state with the eternal consequences of it which having been promised from the foundation of the world was now to be erected in the days of the Messiah That you may saith he no more cleave unto your old institutions because given out unto you by Angels nor hearken after such works of wonder and terrour as attended their Disposition of the Law in the Wilderness consider that this world so long expected and desired this blessed estate is not on any account made subject unto Angels or committed unto their disposal the Honour thereof being entirely reserved for another Having thus fixed the true and proper sense of this verse we may stop here a little to consult the Observations that it offers for our own instruction Many things in particular might be hence educed but I shall insist on one only which is comprehensive of the design of the Apostle and it is That This is the great priviledge of the Church of the Gospel that in the things of the Worship of God it is made subject unto and immediately depends upon the Lord Jesus Christ and not any other Angels or Men. That this is the priviledge thereof and that it is a great and blessed priviledge will both appear in our consideration of what it is and wherein it doth consist And among many other things these ensuing are contained therein 1. That the Lord Christ is our Head So it was promised of old that their King should pass before them and the Lord on the head of them Mic. 2.13 He shall be their King Head and Ruler God hath now gathered all things all the things of his Church into an Head in Christ Ephes. 1.10 They were all scattered and
she might be meet for him And the Lord Christ taking this Bride unto himself by the conquest he hath made of her must by Sanctification make them meet for this Relation with himself And therefore he doth it Ephes. 5.25 26. Christ loved the Church and gave himself for it that he might sanctifie and cleanse it with the washing of water by the word v. 27. that he might present it unto himself a glorious Church not having spot or wrinkle or any such things but that it should be holy and without blemish This it became him to do this was the End why he did it he sanctifieth his Church that he may present it a meet Bride or Spouse unto himself The like may be said of all other Relations wherein the Lord Christ stands unto his people there is no one of them but makes their sanctification absolutely necessary On the part of the Children themselves for unless they are Regenerate or born again wherein the foundation of their sanctification is laid they can by no means enter into the Kingdom of God It is this that makes them meet for the inheritance of the Saints in light As without it they are not meet for their Duty so are they not capable of their Reward Yea Heaven it self in the true light and notion of it is undesirable unto an unsanctified person Such an one neither can nor would enjoy God if he might In a word There is no one thing required of the Sons of God that an unsanctified Person can do no one thing promised unto them that he can enjoy There is surely then a woful mistake in the world If Christ sanctifier all whom he saves many will appear to have been mistaken in their Expectations another day It is grown amongst us almost an Abhorrency unto all flesh to say that the Church of God is to holy What though God hath promised that it should be so that Christ hath undertaken to make it so What if it be required to be so What if all the duties of it he rejected of God if it be not so it is all one if men be baptized whether they will or no and outwardly profess the name of Christ though not one of them be truly sanctified yet they are as it is said the Church of Christ. Why then let them be so but what are they the better for it Are their Persons or their Services therefore accepted with God Are they related or united unto Christ Are they under his conduct unto glory Are they meet for the Inheritance of the Saints in light not at all not all not any of these things do they obtain thereby What is it then that they get by the furious contest which they make for the Reputation of this Previledge Only this that satisfying their minds by it resting if not pâ—iding themselves in it they obtain many Advantages to stifle all convictions of their condition and so perish unavoidably A sad success and son ever to be bewailed Yet is there nothing at this day more contended for in this world than that Christ might be thought to be a Captain of salvation unto them unto whom he is not a Sanctifier that he may have an unholy Church a dead Body These things tend neither to the glory of Christ nor to the good of the souls of men Let none then deceive themselves sanctification is a qualification indispensibly necessary unto them who will be under the conduct of the Lord Christ unto salvation to lead none to heaven but whom he sanctifies on the earth The holy God will not receive unholy persons This living Head will not admit of dead members nor bring men into the possession of a glory which they neither love nor like Secondly Having given this description of the Captain of salvation and of the sons to be brought unto glory The Apostle affirms of them that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of one which made it meet for him to suffer and for them to be made partakers of his sufferings The equity hereof lies in the agreement that he and they are of one which what it is we must now enquire The word hath this ambiguity in it that it may be of the Masculine Gender and denote one person or of the Neuter and signifie one thing If it relate unto the person it may have a double interpretation First That it is God who is intended they are of one that is God And this may be spoken in several respects The Son was of him by Eternal Generation the many sons by Temporal Creation they were made by him Or they are all of him he ordained him to be the Sanctifier them to be sanctified Him to be the Captain of salvation and them to be brought unto glory And this sense the last testimony produced by the Apostles seems to give countenance unto Behold I and the children whom God hath given unto me Me to be their Father Captain Leader they to be the children to be cared for and conducted by me And this way went most of the Antients in their Exposition of this place In this sense the reason yielded by the Apostle in these words why the Captain of salvation should be made perfect by sufferings because the sons to be brought unto glory were also to suffer and they were all of one both he and they even of God But though these things are true yet they contain not a full reason of what the Apostle intends to prove by this assertion For this Interpretation allows no other Relation to be expressed between Christ and the sons than what is between him and Angels they are also with him of one God And yet the Apostle afterward sheweth that there was another Vnion and Relation between Christ and the Elect needful that they might be saved by him than any that was between him and Angels And if nothing be intimated but the good pleasure of God appointing him to be a Saviour and them to be saved because they were all of himself of one God which was sufficient to make that appointment just and righteous then is here nothing asserted to prove the meetness of Christ to be a Saviour unto men and not to Angels which yet the Apostle in the following Verses expresly deduceth from hence Secondly If it respect a Person it may be ex uno homine of one man that is of Adam they are all of one common Root and stock he and they came all of one Adam unto him is the Genealogie of Christ referred by Luke And as a common stock of our nature he is often called the One the One man Rom. 5. And this for the substance of it falls in with what will be next considered Secondly It may be taken in the Neuter sense and denote one thing and so also it may receive a double Interpretation First It may denote the same mass of humane nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of one and the same mass of humane nature or
of all his Eternal Excellencies in bringing his Sons unto the everlasting Enjoyment of him Now nothing of all this could have been made known unless the Lord Christ had taken upon him to preach the Gospel and declare the name of God Without this what ever else he had done or suffered had been lost as unto the interest of the glory of God This then being that which he principally aymed at this design must needs be greatly in his mind He took care that so great Glory built on so great a foundation as his Incarnation and Mediation should not be lost His other work was necessary but this was a Joy of heart and soul unto him Secondly The Salvation of the Sons to be brought unto glory with all their Interest in the Benefit of his sufferings depended on this work of his How much he sought that his whole work declares For their sakes it was that he came down from Heaven and was made flesh and dwelt amongst them for their sakes did he undergo all the miseries that the world could cast upon him for their sakes did he undergo the Curse of the Law and wrestle with the Displeasure and Wrath of God against sin And all this seemed as it were little unto him for the love he barâ— them as Jacobs hard service did to him for his love unto Rachel Now after he had done all this for them unless he had declared the Name of God unto them in the Gospel they could have had no Benefit by it For if they believe not they cannot be saved And how should they believe without the word and how or whence could they hear the word unless it had been preached unto them They could not of themselves have known any thing of that name of God which is their life and salvation Some men talk of I know not what Declaration of Gods Name Nature and Glory by the works of Nature and Providence but if the Lord Christ had not indeed revealed declared and preached these things these Disputers themselves would not have been in any other Condition than all mankind is who are left unto those Teachers which is most dark and miserable The Lord Christ knew that without his performance of this work not one of the Sons the conduct of whom to glory he had undertaken could ever have been brought unto the knowledge of the name of God or unto faith in him or obedience unto him which made him earnestly and heartily engage into it Thirdly Hereon depended his own Glory also His Elect were to be gathered unto him in among and over them was his glorious Kingdom to be erected Without their Conversion unto God this could not be done In the state of nature they also are children of Wrath and belong to the Kingdom of Satan And this Declaration of the name of God is the great Way and means of their Calling Conversion and Translating from the power of Satan into his Kingdom The Gospel is the Rod of his strength whereby his people are made willing in the day of his power In brief the gathering of his Church the setting up of his Kingdom the establishment of his Throne the setting of the Crown upon his head depend wholly on his declaring the name of God in the preaching of the Gospel Seeing therefore that the glory of God which he aimed at the salvation of the Sons which he sought for and the Honour of his Kingdom which was promised unto him do all depend on this Work it is no wonder if his Heart were full of it and that he rejoyced to be engaged in it And this Frame of heart ought to be in them who under him are called unto this work The work it self we see is noble and excellent such as the Lord Christ carried in his Eye through all his sufferings as that whereby they were to be rendered useful unto the glory of God and the souls of men And by his Rejoycing to be engaged in it he hath set a Pattern unto them whom he calls to the same Employment Where men undertake it for filthy lucre for self Ends and carnal Respects this is not to follow the Example of Christ nor to serve him but their own bellies Zeal for the glory of God Compassion for the souls of men Love to the Honour and Exaltation of Christ ought to be the principles of men in this undertaking Moreover the Lord Christ by declaring that he will set forth the praise of God in the Church manifests what is the Duty of the Church it self namely to praise God for the work of his Love and Grace in our Redemption by Christ Jesus This he promiseth to go before them in and what he leads them unto is by them to be persisted in This is indeed the very End of gathering the Church and of all the Duties that are performed therein and thereby The Church is called unto the glory of the Grace of God Ephes. 1.6 that it may be set forth in them and by them This is the End of the Institution of all Ordinances of Worship in the Church Ephes. 3.8 9 10. And in them do they set forth the Praises of God unto men and Angels This is the Tendency of Prayer the Work of Faith the fruit of Obedience It is a fond imagination which some have fallen upon that God is not praised in the Church for the work of Redemption unless it be done by Words and Hymns particularly expressing it All Praying all Preaching all Administration of Ordinances all our Faith all our Obedience if ordered aright are nothing but giving glory to God for his Love and Grace in Christ Jesus in a due and acceptable manner And this is that which ought to be in our design in all our Worship of God especially in what we perform in the Church To set forth his praise to declare his name to give glory unto him by believing and the profession of our faith is the End of all we do And this is the first Testimony produced by our Apostle His next is taken from Psalm 18.2 I will put my trust in him The whole Psalm literally respects David with his Streights and Deliverances not absolutely but as he was a Type of Christ. That he was so the Jews cannot deny seeing the Messiah is promised on that account under the name of David And the close of the Psalm treating of the calling of the Gentiles as a fruit of his deliverance from sufferings manifest him principally to be intended And that which the Apostle intends to prove by this Testimony is that he was really and truly of one with the Sons to be brought unto glory and that he doth from hence inasmuch as he was made and brought into that condition wherein it was necessary for him to trust in God and act in that Dependance upon him which the nature of man whilest exposed unto Troubles doth indispensibility require Had he been only God this could have been spoken of him
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
in novo faedere praecipit But these things agree neither with the truth nor with the design of the Apostle in this place nor with the Principles of them by whom they are asserted It is acknowledg'd that God hath other sons besides Jesus Christ and that with respect unto him for in him we are adopted the only way whereby any one may attain unto the priviledge of Sonship but that we are sons of God with or in the same kind of sonship with Jesus Christ is 1. False because 1. Christ in his Sonship is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the only begotten Son of God and ther◠〈◊〉 is impossible that God should have any more sons in the same kind with him for if he had certainly the Lord Christ could not be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his only begotten Son 2. The only way of Filiation the only kind of Sonship that Believers share in is that of Adoption in any other kind of sonship they are not partakers Now if Christ be the Son of God in this kind he must of necessity antecedently unto his Adoption be a Member of another Family that is of the Family of Sathan and the World as we are by Nature and from thence be transplanted by Adoption into the Family of God which is Blasphemy to imagine So that neither can Believers be the sons of God with that kind of sonship which is proper to Christ he being the only begotten of the Father nor can the Lord Christ be the Son of God with the same kind of Sonship as Believers are which is only by Adoption and their translation out of one Family into another So that either to exalt Believers into the same kind of Sonship with Christ or to depress him into the same rank with them is wholly inconsistent with the Analogy of Faith and Principles of the Gospel 3. If this were so that the Lord Christ and Believers were the Sons of God by the same kind of Sonship only differing in degrees which also are imaginary for the formal Reason of the same kind of Sonship is not capable of variation by degrees what great matter is in the condescension mentioned by the Apostle chap. 2.11 that he is not ashamed to call them brethren which yet he compares with the condescension of God in being called their God chap. 11.16 2. This conceit as it is Vntrue so it is contrary to the design of the Apostle For to assert the Messiah to be the Son of God in the same way with men doth not tend at all to prove him more excellent than the Angels but rather leaves us just ground of suspecting their preference above him 3. It is contrary unto other declared Principles of the Authors of this Assertion They else-where affirm that the Lord Christ was the Son of God on many accounts as first and principally because he was conceived and born of a Virgin by the power of God now surely all Believers are not partakers with him in this kind of Sonship Again they say he is the Son of God because God raised him from the dead to confirm the Doctrine that he had taught which is not so with Believers Also they say he is the Son of God and so called upon the account of his sitting at the Right Hand of God which is no less his peculiar priviledge than the former So that this is but an unhappy attempt to lay hold of a word for an advantage which yields nothing in the issue but trouble and perplexity Nor can the Lord Christ which is affirmed in the last place be called the Son of God and the first-born because in him was that Holiness which is required in the new Covenant for both all Believers under the Old Testament had that Holiness and likeness unto God in their degrees and that Holines consists principally in Regeneration or being born again by the Word and Spirit out of a corrupted estate of death and sin which the Lord Christ was not capable of Yea the truth is the Holiness and Image of God in Christ was in the kind of it that which was required under the first Covenant an Holiness of perfect Innocency and perfect Righteousness in Obedience So that this last invention hath no better success than the former It appeareth then that the Lord Christ is not called the first-begotten or the first-born with any such respect unto others as should include him and them in the same kind of Filiation To give therefore a direct account of this Appellation of Christ we may observe that indeed the Lord Christ is never absolutely called the first-begotten or first-born with respect either to his Eternal Generation or to the Conception and Nativity of his Humane Nature In respect of the former he is called the Son and the only begotten Son of God but no where the first-born or first-begotten and in respect of the latter indeed he is called the first-begotten Son of the Virgin because she had none before him but not absolutely the first-born or first-begotten which Title is here and else-where ascribed unto him in the Scripture It is not therefore the thing it self of being the first-born but the Dignity and Priviledge that attended it which are designed in this Appellation So Col. 1.15 he is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first-born of the creation which is no more but he that hath Power and Authority over all the creatures of God The word which the Apostle intends to express is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which oft-times is used in the sense now pleaded for namely to denote not the birth in the first place but the priviledge that belonged thereunto So Psal. 89.27 God is said to make David his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his first-born which is expounded in the next words higher than the Kings of the earth So that the Lord Christ being the first-born is but the same which we have insisted on of his being Heir of all which was the priviledge of the first-born And this priviledge was sometimes transmitted unto others that were not the first-born although the natural course of their nativity could not be changed Gen. 21.10 chap. 49. v. 3 4 8. The Lord Christ then by the appointment of the Father being entrusted with the whole Inheritance of Heaven and Earth and Authority to dispose of it that he might give out portions to all the rest of God's family is and is called the first-born thereof There remains now but one word more to be considered for the opening of this Introduction of the ensuing Testimony and that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he saith that is God himself saith they are His words which shall be produced What ever is spoken in the Scripture in his name it is his speaking and he continueth to speak it unto this day He speaks in the Scripture unto the end of the world This is the foundation of our faith that which it riseth from and that which it is râ—solved into
God speaketh and I suppose we need no interposition of Church or Tradition to give Authority or Credit unto what he says or speaks This then is the sum of these words of the Apostle Again in another place where the Holy Ghost fore-tells the bringing forth into the world and amongst men him that is the Lord and Heir of all to undertake his work and to enter into his Kingdom and Glory the Lord speaks to this purpose Let all the Angels of God worship him To manifest this testimony to be apposite unto the confirmation of the Apostles assertion three things are required 1. That it is the Son who is intended and spoken of in the place from whence the words are taken and so designed as the Person to be worshipped 2. That they are Angels that are spoken unto and commanded to worship him 3. That on these suppositions the words prove the Preheminence of Christ above the Angels For the two former with them that acknowledge the Divine Authority of this Epistle it is sufficient in general to give them satisfaction The place is applied unto Christ and this passage unto the ministring Angels by the same Spirit who first wrote that Scripture But yet there is room left for our enquiry how these things may be evidenced whereby the strength of the Apostles Reasonings with them who were not yet convinced of the infallibility of his Assertions any farther than they were confirmed by testimonies out of the Old Testament and the faith of the Antient Church of the Hebrews in this matter may be made to appear as also a check given to their boldness who upon pretence of the impropriety of these Allegations have questioned the Authority of the whole Epistle And our first enquiry must be whence this testimony is taken Many of the Antients as Epiphanius Theodoret Euthymius Procopius and Anselm conceive the words to be cited from Deut. 32.42 where they expresly occur in the Translation of the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rejoyce ye Heavens with him and let all the Angels of God worship him But there are two considerations that put it beyond all pretensions that the words are not taken from this place of the LXX 1. Because indeed there are no such words in the Original Text nor any thing spoken that might give occasion to the sense expressed in them but that whole Verse is inserted in the Greek Version quite besides the scope of the place Now though it may perhaps be safely granted that the Apostles in citing the Scripture of the Old Testament did sometimes use the words of the Greek Translation then in use yea though not exact according to the Original whilst the sense and meaning of the Holy Ghost was retained in them yet to cite that from the Scripture as the word and testimony of God which indeed is not therein nor was ever spoken by God but by humane failure and corruption crept into the Greek Version is not to be imputed unto them And indeed I no way question but that this addition unto the Greek Text in that place was made after the Apostle had used this testimony For it is not unlikely but that some considering of it and not considering from whence it was taken because the words occur not absolutely and exactly in the Greek any where inserted it into that place of Moses amidst other words of an alike sound and somewhat an alike importante such as immediately precede and follow the clause inserted 2. The Holy Ghost is not treating in that place about the Introduction of the First-born into the world but quite of another matter as is evident upon the first view of the Text so that this testimony is evidently not taken from this place nor would nor could the Apostle make use of a testimony liable unto such just exceptions Later Expositors generally agree that the words are taken out of Psal. 97. v. 7. where the Original is rendred by the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which with a very small variation in the words and none at all in the sense is here expressed by the Apostle And let all the Angels of God worship him The Psalm hath no Title at all in the Original which the Greek Version noteth affirming that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but it addes one of its own namely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Psalm of David when his land was restored Hence it is referred by some to the time of his return unto Hierusale◠after he had been expelled the Kingdom by Absolom by others with more probability to the time of his bringing the Ark into the Tabernacle from the house of Obed-edom when the land was quieted before him And unquestionably in it the Kingdom of God was shadowed out under the Type of the Kingdom of David which Kingdom of God was none other but that of the Messiah It is evident that this Psalm is of the same Nature with that which goes before yea a part of it or an Appendix unto it The first words of this take up and carrie on what is affirmed in the tenth verse or close of that so that both of them are but one continued Psalm of Praise Now the Title of that Psalm and consequently this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A new song v. 1. which Psalms as Rashi confesseth are to be referred unto the World to come that is the Time and Kingdome of the Messiah So Kimchi affirms that this Psalm and that following respect the time when the people shall be delivered from the Captivity out of all Nations that is the time of the Messiah And Rakenati affirms that the last verse of it He cometh to judge the earth can respect nothing but the coming and reign of the Messiah Thus they out of their Traditions Some of the Antients I confess charge them with corrupting this Psalm in the version of the 10 verse affirming that the words sometimes were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord reigned from the Tree denoting as the say the Cross. So Justin Martyr in his Dialogue with Trypho And after him the same words are remembred by Tertullian ad Judae cap. 10. ad Marci lib. 3. And Augustin Enarr in Psal. 95. And though the fraud and corruption pretended be improbable indeed impossible nor are the words mentioned by Justine acknowledged by the Targum or any Greek Translator or Hierom yet it is evident that all parties granted the Messiah and his Kingdom to be intended in the Psalm or there had been no need or colour for the one to suspect the other of corruption about it It is then evident that the Antient Church of the Jews whose Tradition is herein followed by the Modern acknowledged this Psalm to contain a description of the Kingdom of God in the Messiah and on their consent doth the Apostle proceed And the next Psalm which is of the same importance with this is entituled by the Targumist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Prophetical Psalm namely
time a little while So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in that saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 life is short that is of short continuance whether a little in degree or a short time be here intended we shall afterwards enquire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prae Angelis more than Angels above the Angels more destitute than the Angels Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Angels of God So all Old Translations render the words And to render it à Deo in the Psalm is needless groundless contradictory to the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gloria honore coronasti eum with glory and honour hast thou crowned him Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Glory and honour hast thou placed on his head 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast crowned him or adorned his head with Glory and Beauty or honour the first word denotes the Weight and worth the latter the Beauty and Splendor of this Crown 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast set him over That is appointed him to be in Authority as Pharaoh set Joseph over the Land of Aegypt Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 authoritatem potestatem ei tribuisti thou hast given him power or Authority made him Sultan or Lord Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 made him Lord or Ruler as Gen. 1.18 so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used Acts 6. Luke 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hast put put down subjected all things under his feet the words all of them emphatically denote subjection and depression and as thus conjoyned the most absolute subjection that can be apprehended Verse 7. Thou madest him lower for a little while than the Angels thou crownedst him with glory and honour and didst set him give him authority over the works of thy hands all things hast thou put in subjection under his feet Verse 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 8. For in that he made all things subject unto him he hath left nothing not put in sabjection but now we see not all things made subject unto him Verse 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The words of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have most of them been considered in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they must have the same sense in both places or the reasoning of the Apostle would be Equivocal For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some old Copies read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 besides God God excepted The Syriack Copies also vary Some read For God himself by his Grace tasted death Others for he God excepted tasted death which came from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and shews that variety to be antient Hence some have imagined it to be a corruption of the Nestorians who dividing the Person of Christ would not grant that God might be said to dye contrary to Acts 20.28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is gratiâ beneficentiâ beneficio Dei by the grace goodness good will of God expressing the first spring and moving cause of the sufferings of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should taste of death an Hebraism for to dye intimating withall the truth reality and kind of his death which was bitter and which was called his Cup 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Masculine not Neuter Gender for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by an Enallage of number that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of whom he treats all and every one of the children unto whom he was a Captain of Salvation Verse 9. But we see Jesus crowned with glory and honour who for the suffering of death was a little while made lower than the Angels that he by the grace of God might taste of death for all Verse V. THe first words of the fifth Verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for declare that the Apostle is in the pursuit of his former Argument 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for doth not alwayes intimate the Introduction of a Reason in the confirmation of what is past but sometimes a Progression unto somewhat else in the like kind with that which precedeth and so hath not respect unto any especial words or sayings before going but unto the whole matter in hand especially that which doth ensue as nam also is used in Latin nam quis te juvenum confidentissime nostras jussit adire domos A new Argument therefore to the same purpose with that before is intimated by this particle For. The whole Verse contains an Assertion laid down in a negative Proposition the Assumption of the Apostles Argument or the proof of it supposed in a pro-syllogism consisting in the ensuing Testimony with his Explication of it And it is to this purpose The World to come is not made subject unto Angels but it was made subject to Jesus and therefore he is exalted above them This he proves from the Testimony of the Psalmist to this purpose All things were made subject to man who for a little while was made lower than Angels but this man was Jesus and this Assumption he proves from the Event First On the part of man absolutely considered we see that all things were not made subject unto him therefore he cannot be intended Secondly On the part of Jesus All things in the event agree unto him First He was made for a little while lower than the Angels which he shews the reason of and thence takes occasion to discourse of his Death and Sufferings according to the method before declared and then he was crowned with Glory and Dignity all things being made subject unto him from all which it appears that it is he and not Angels unto whom the world to come is put in subjection This is the series of the Apostles Discourse wherein are many things difficult and hard to be understood which must be particularly considered The first Verse as was said layes down the principal Assertion in a Negative Proposition The world to come is not made subject unto Angels One Proof hereof is included in the words themselves For that Expression he hath not put in subjection is the same with our Apostle as it is no where written or recorded in the Scripture There is no Testimony of it God is no where said to have done it See Chap. 1.5 with the Exposition of it And these Negative Arguments from the Authority of the Old Testament He esteemed in this matter cogent and sufficient In the Proposition it self 1. The Subject of it the World to come with 2. It s limitation whereof we treat and 3. The Praedicate negatively expressed is not put in subjection to Angels are to be considered The Subject of the Proposition is the World to come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The New Heavens and New Earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which God promised to create Isa. 65.17 Chap. 66.22 which refers unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dayes of the Messiah The latter Jews sometimes call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the future