done away from me and accept of my Repentance that all Ages may know that there is Repentance and that thou wilt receive them that Repent and turn unto thee Hence also they tell us that upon the Pardon of his sin he sang a Song of Praise unto the Lord on the Sabbath Day which is mentioned in the Targum on the Song of Solomon chap. 1. v. 1. as one of the Songs in reference whereunto that of Solomon is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Song of Songs or the most excellent of them And although indeed that expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dying thou shalt dye according to the propriety of the Hebrew Tongue denotes only the Certainty and Vehemency of the Death threatned in which case it useth reduplications yet some of them have not been averse to apprehend a twofold death of the Body and of the Soul to be intimated in that expression as Fagius on the place well observes Body and Soul they say both sinned and therefore both were to be punished 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If the flesh sâ—n without the spirit why is the soul punished Is it one thing that sins and another that is punished or rather is it not thus that both sin together and so both are justly punished together § 7 Thus is the condition of the Sin and Punishment of our first Parents themselves acknowledged by them And the same is that of their Posterity What was threatned unto what was inflicted upon those who first sinned they are all liable and obnoxious unto Are they not all as subject unto Death as was Adam himself Are the miseries of man in his labour or the sorrows of Women in Childbearing taken away Is the Earth its self freed from the Effects of the Curse Do they not dye who never sinned after the similitude of Adams Transgression The Jews themselves grant that all death is poenal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is no Death without Sin no Punishment or Correction without iniquity It is the saying of R. Ame in the Talmud Tractat Sabbat cited in Sepher Ikharim lib. 4. cap. 13. And this Principle Mâ—imonides carries so high as to deny all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Correction of Love affirming none to be of that mind but some Gaeonims deceived by the Sect of Muatzali More Nebuch p. 3. cap. 17. And they who dye poenally under the Curse abide in no other estate than that mentioned They acknowledge also the remainder of the Curse on the Earth its self on the same account 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The whole World sayes one of their Masters was not created but for man and therefore after man sinned it came short of its first perfection But these things being of some use for their Conviction as also to discover the perverse obstinacy of some of their later Masters we may a little more particularly take them along with us § 8 First They acknowledge that Adam was a common Head unto all mankind So saith Manasse Ben. Israel from their Principles Cum itaque esset Adam futurus caput principium humanae naturae necesse erat illi a Deo conferri omnem perfectionem scientiam De Fragilitate pag. 34. Whereas Adam was to be the Head and Principle of humane nature it was necessary that God should endow him with all perfection and knowledge And this Perfection of his knowledge Aben Ezra on Gen. 12. proves from Gods bringing all Creatures unto him to give them Names according to their Nature And the same Author again in his Discourse de Termino Vitae Aben Ezra inquit nominibus propriis in Sacra Scriptura non praefigi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He demonstrativum quod tamen in voce Adam fit Gen. 3.22 ratio est quia in Adamo notantur omnes ejus posteri universa species humana designatur Aben Ezra sayes that He Hajedia is not prefixed unto proper names in the Scripture only it is so unto the Word Adam Gen. 3. v. 22. and the Reason is because in Adam all his Posterity the whole Race of Mankind is denoted and signified Now this could not be but by vertue of some Divine Constitution For naturally Adam could have no other Relation to his Posterity than every other man hath unto his own And this was no other but that Covenant which God made with all mankind in him whose Promises and Threatnings Rewards and Punishments must therefore equally respect them with him Wherefore Secondly they grant that on this account his Sin was imputed unto all his Posterity That is some of them do so and those the most sober of them So Rabbi Menahem Rakanatensis in sec. Bereshith c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is no wonder why the Sin of Adam and Eve was engraven and sealed with the Signet of the King to be propagated unto all following Generations For in the day that Adam was created all things were finished so that he was the Perfection and Complement of the whole workmanship of this world Therefore when he sinned the whole world sinned whose Sin we hear and suffer which is not so in the Sin of his Posterity To be sealed with the Signet of the King is their Expression of Gods Constitution And these words are very consonant to those of our Apostle Rom. 5.12 As by one man Sin entered into the World and Death by Sin so Death passed upon all men for that or because in him all have sinned To the same purpose speaks the Targum on Eccles. 7. v. 29. in the Copies followed by the Jayan and London Bibles for so the words are not in those of Buxtorf nor the Biblia Regia God made the First man upright and innocent before him but the Serpent and Eve seduced him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and gave cause why the day of Death should come on him and all the Inhabitants of the Earth And we can have no more Authentick Testimony of the Apprehensions of their antient Doctors than what their Targums afford us And therefore Joseph Albo in Scher Itharim expresly concludes lib. 1. chap. 11. that all the punishments relating unto Adam and Eve for their first Sin belong unto all mankind And whereas they fancy that some Persons spent their dayes without actual sin at least any such as should deserve Death they charge their Death on the guilt of the sin of Adam So the Targum on the last Chapter of Ruth And Hobed begat Jesse who was called Nachash and there was no iniquity or corruption in him for which he should be delivered into the hâ—nd of the Angel of Death to take his soul from him and he lived manâ— dayes untill the Counsell that the Serpent gave to Eve abode before the Lord and upon that Counsâ—ll were all the inhabitants of the Earth made guilty of death and upon the aâ—â—â—unt of that sin dyed Jesse the Righteous Lud. Capellus in his Annotations on John 3. hath an observation on this passage in the Targum not
Attonement and Reconciliation and that some such thing was signified in their Sacrifices they do each one for himself torture slay and offer a Cock on the day of Expiation to make attonement for their sins and that unto the Devil The Rites of that Diabolical Solemnity are declared at large by Buxtorfius in his Synagog Judaic cap. 20. But yet as this folly manifests that they can find no rest in their consciences without their Sacrifices so it gives them not at all what they seek after And therefore being driven from all other hopes they trust at length unto their own Death for in Life they have no hope making this one of their constant Prayers Let my Death be the Expiation of all Sins But this is the curse and so no means to avoid it Omitting therefore these horrid follies of men under despair an effect of that wrath which is come upon them unto the uttermost the thing its self may be considered That the Sacrifices of Moses's Law in and by themselves should be a means to deliver men from the guilt of sin and to reconcile them unto God is contrary to the Light of Nature their own proper use and express Testimonies of the Old Testament For First Can any man think it reasonable that the blood of Bulls and Goats should of its self make an Expiation of the sin of the souls of men reconcile them to God the Judge of all and impart unto them an Everlasting Righteousness Our Apostle declares the manifest impossibility hereof Heb. 10. v. 4. They must have very mean and low thoughts of God his Holiness Justice Truth of the Demerit of Sin of Heaven and Hell who think them all to depend on the blood of a Calf or a Goat The Sacrifices of them indeed might by Gods appointment represent that to the minds of men which is effectuall unto the whole End of appeasing Gods Justice and of obtaining his Favour but that they should themselves effect it is unsuitable unto all the Apprehensions which are imbred in the heart of man either concerning the nature of God or the Guilt of Sin Secondly Their Primitive and proper use doth manifest the same For they were to be frequently repeated and in all the Repetitions of them there was still new mention made of sin They could not therefore by themselves take it away for if they could they would not have been reiterated It is apparent therefore that their use was to represent and bring to remembrance that which did perfectly take away sin For a perfect work may be often remembred but it need not it cannot be often done For being done for such an End and that End being obtained it cannot be done again The Sacrifices therefore were never appointed never used to take away sin which they did not but to represent that which did so effectually Besides there were some sins that men may be guilty of whom God will not utterly reject for which there was no Sacrifice appointed in the Law of Moses as was the case with David Psal. 51. v. 16. which makes it undeniable that there was some other way of Attonement besides them and beyond them as our Apostle declares Acts 13. v. 38 39. Thirdly The Scripture expresly rejects all the Sacrifices of the Law when they are trusted in for any such End and Purpose which sufficiently demonstrates that they were never appointed thereunto See Psal. 40 v. 6 7 8. Psal. 50. v. 8 9 10 11 12 13. Isa. 1. v. 11 12 13. Chap. 66. v. 3. Amos. 5.21 22. Micha 6. v. 6 7 8. and other places innumerable Add unto what hath been spoken that during the Observation of the whole Law § 22 of Moses whilest it was in force by the Appointment of God himself He still directed those who sought for Acceptance with him unto a New Covenant of Grace whole Benefits by faith they were then made partakers of and whole nature was afterwards more fully to be declared See Jerem. 31. v. 31 32 33 34. with the inferences of our Apostle thereon Heb. 8.12 13. And this plainly everts the whole Foundation of the Jews Expectation of Justification before God on the account of the Law of Moses given on Mount Sinai For to what purpose should God call them from resting on the Covenant thereof to look for Mercy and Grace in and by another if that had been able to give them the help desired In brief then the Jews fixing on the Law of Moses as the only means of delivery from sin and death as they do thereby exclude all mankind besides themselves from any interest in the Love Favour or Grace of God which they greatly design and desire so they cast themselves also into a miserable restless self-condemned condition in this world by trusting to that which will not relieve them and into Endless misery hereafter by refusing that which effectually would make them Heirs of Salvation For whilest they perish in their sin another better more glorious and sure Remedy against all the Evils that are come upon mankind or are justly feared to be coming by any of them is provided in the Grace Wisdom and Love of God as shall now farther be demonstrated The first intimation that God gave of this work of his Grace in Redeeming mankind § 23 from sin and misery is contained in the Promise subjoyned unto the Curse denounced against our first Parents and their Posterity in them Gen. 3. v. 15. The seed of the Woman shall bruise the Heaa of the Serpent and the Serpent shall bruise his Heel Two things there are contained in these words A Promise of Relief from the misery brought on mankind by the Temptation of Satan and an intimation of the Means or Way whereby it should be brought about That the first is included in these words is evident For First If there be not a Promise of Deliverance expressed in these words whence is it that the execution of the sentence of Death against sin is suspended Unless we will allow an Intervention satisfactory to the Righteousness and Truth of God to be expressed in these words there would have been a truth in the suggestion of the Serpent namely that whatever God had said yet indeed they were not to dye The Jews in the Midrash Tehillim as Kimchi informs us on Psal. 92. whose Title is a Psalm for the Sabbath Day which they generally assign unto Adam say that Adam was cast out of the Garden of Eden on the Evening of the sixth day after which God came to execute the Sentence of Death upon him but the Sabbath being come on the Punishment was deferred whereon Adam made that Psalm for the Sabbath Day Without an interposition of some external Cause and Reason they acknowledge that Death ought immediately to have been inflicted and other besides what is mentioned in these words there was none Secondly The whole Evil of sin and Curse that mankind then did or was to suffer under proceeded from the
themselves without Certainty or Consistency we are clearly acquainted withall by Divine Revelation The summ of it is briefly proposed by the Apostle Rom. 5. v. 12. By one man sin entered into the World and Death by Sin Sin and Death are comprehensive of all that is Evil in any kind in the world All that is morally so is sin all that is poenally so is Death The entrance of both into the World was by the sin of one man that is Adam the common Father of us all This the Philosophers knew not and therefore knew nothing clearly of the Condition of Mankind in relation unto God But two things doth the Scripture teach us concerning this entrance of Evil into the world First The Punishment that was threatned unto and inflicted on the disobedience of Adam Whatever there is of Disorder Darkness or Confusion in the nature of things here below whatever is uncertain irregular horrid unequal destructive in the Vniverse what ever is poenal unto man or may be so in this Life or unto Eternity what ever the Wrath of the Holy Righteous God revealing its self from Heaven hath brought or shall ever bring on the Works of his hands are to be referred unto this head Other Original of them can no man assign Secondly The moral corruption of the Nature of man the Spring of all sin the other head of Evil proceeded Hence also For by this means that which before was good and upright is become an inexhaustible Treasure of Sin And this was the state of things in the World immediately upon the Fall and Sin of Adam Now the work which we assign unto the Messiah is the Deliverance of Mankind from this State and condition Upon the Supposition and Revelation of this Entranâ—e of Sin and the Evil that ensued thereon is the whole Doctrine of his Office founded as shall afterwards more largely be declared And because we contend against the Jews that he waâ— promised and exhibited for a Relief in the Wisdom Grace and Righteousness of God against this sin and misery of mankind as our Apostle also expresly proveth Chap. 2. of his Epistle unto them this being denyed by them as that which would overthrow all their fond imaginations about his Person and Office we must consider what is their Sense and Apprehension about these things with what may be thence educed for their own Conviction and then confirm the Truth of our Assertion from those Testimonies of Scripture which themselves own and receive The first effect and consequent of the sin of Adam was the punishment wherewith it § 6 was attended What is written hereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Scripture the Jews neither can nor do deny Death was in the commination given to deter him from his Transgression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 2.17 Dying thou shalt dye Neither can it be reasonably pretended to be singly Death unto his own Person which is intended in that expression The Event sufficiently evinceth the contrary What ever is or might be Evil unto himself and his whole Posterity with the residue of the Creation so far as he or they might be any way concerned therein hath grown out of this commination And this is sufficiently manifested in the first Execution of it Gen. 3.16 17 18 19. The Malediction was but the Execution of the Commination It was not consistent with the Justice of God to increase the Penalty after the sin was committed The threatning therefore was the Rule and measure of the Curse But this is here extended by God himself not only to all the miseries of Man Adam and his whole Posterity in this Life in labour disappointment sweat and sorrow with Death under and by vertue of the Curse but to the whole Earth also and consequently unto those superiour Regions and Orbs of Heaven by whose influence the Earth is as it were governed and disposed unto the Use of Man Hos. 2. v. 21 22. It may be yet farther enquired what was to be the duration and continuance of the Punishment to be inflicted in the pursuit of this Commination and Malediction Now there is not any thing in the least to intimate that it should have a term prefixed unto it wherein it should expire or that it should not be commensurate unto the existence or being of the sinner God layes the Curse on man and there he leaves him and that for ever A miserable life he was to spend and then to dye under the Curse of God without hopes of emerging into a better condition About his subsistence after this Life we have no controversie with the Jews They all acknowledge the immortality of the Soul for the Sect of the Sadducees is long since extinct neither are they followed by the Karaeans in their Atheistical Opinions as hath been declared Some of them indeed encline unto the Pythagorean Metempsuchosis but all acknowledge the Souls Perpetuity Supposing then Adam to dye poenally under the Curse of God as without extraordinary Relief he must have done the Righteousness and Truth of God being engaged for the Execution of the Threatning against him I desire to know what should have been the State and condition of his Soul Doth either Revelation or Reason intimate that he should not have continued for ever under the same Penalty and Curse in a state of Death or Separation from God And if he should have done so then was Death eternal in the Commination This is that which with respect unto the present effects in this life and the punishment due to sin is termed by our Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Thess. 1. v. 10. the Wrath to come from whence the Messiah is the Deliverer Nor will the Jews themselves contend that the guilt of any sin respects only temporal punishment The Event of Sin unto themselves they take to be that only imagining their Observation of the Law of Moses such as it is to be a sufficient Expiation of Punishment eternal But unto all strangers from the Law all that have not a Relief provided they make every sin mortal and Adam as I suppose had not the Priviledge of the Present Jews to observe Moses Law Wherefore they all agree that by his Repentance he delivered himself from Death eternal which if it were not due unto his Sin he could not do for no man can by any means escape that whereof he is in no danger And this Repentance of his they affirm to have been attended with severe Discipline and self maceration intimating the greatness of his sin and the difficulty of his escape from the punishment due thereunto So Rabbi Eliezer in Pirke Aboth cap. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 On the first day of the Week Adam entred into the Waters of the upper Gihon until the Waters came unto his neck and he afflicted himself seven Weeks untill his Body became like a Sieve And Adam said before the Holy Blessed God Lord of the whole World let my sins I pray thee be
two branches for it is either Remunerative or Vindictive And this Righteousness of God as the Supreme Ruler and Judge of all is that upon the account whereof it was meet for him or became him to bring the sons to glory by the sufferings of the Captain of their salvation It was hence just equal and therefore indispensibly necessary that so he should do Supposing that man was created in the Image of God capable of yielding Obedience unto him according to the Law concreated with him and written in his heart which Obedience was his moral being for God as he was from or of him supposing that he by sin had broken this Law and so was no longer for God according to the primitive Order and Law of his Creation supposing also notwithstanding all this that God in his infinite Grace and Love intended to bring some men unto the enjoyment of himself by a new way Law and appointment by which they should be brought to be for him again Supposing I say these things which are all here supposed by our Apostle and were granted by the Jews it became the Justice of God that is it was so just right meet and equal that the Judge of all the world who doth right could no otherwise do than cause him who was to be the Way Cause Means and Author of this Recovery of men into a new condition of being for God to suffer in their steed For whereas the Vindictive Justice of God which is the respect of the Universal Rectitude of his Holy Nature unto the deviation of his rational creatures from the Law of their Creation required that that deviation should be revenged and themselves brought into a new way of being for God or of glorifying him by their sufferings when they had refused to do so by Obedience it was necessary on the account thereof that if they were to be delivered from that condition that the Author of their deliverance should suffer for them And this excellently suits the design of the Apostle which is to prove the necessity of the suffering of the Messiah which the Jews so stumbled at For if the Justice of God required that so it should be how could it be dispensed withall Would they have God unjust Shall he fore-go the glory of his Righteousnâ—ss and Holiness to please them in their presumption and prejudices It is true indeed if God had intended no salvation of his sons but one that was temporal like that granted unto the people of old under the conduct of Joshua there had been no need at all of the sufferings of the Captain of their salvation But they being such as in themselves had sinned and come short of the glory of God and the salvation intended them being spiritual consisting in a new ordering of them for God and the bringing of them unto the eternal enjoyment of him in Glory there was no way to maintain the Honour of the Justice of God but by his sufferings And as here lay the great mistake of the Jews so the denial of this condecency of Gods Justice as to the sufferings of the Messiah is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Socinians Schlictingius on this place would have no more intended but that the way of bringing Christ to suffer was answerable unto that design which God had laid to glorifie himself in the salvation of man But the Apostle says not that it became or was suitable unto an arbitrary free decree of God but it became himself as the Supreme Ruler and Judge of all he speaks not of what was meet unto the execution of a free Decree but what was meet on the account of Gods Holiness and Righteousness to the constitution of it as the description of him annexed doth plainly shew And herein have we with our Apostle discovered the great indispensible and fundamental cause of the sufferings of Christ. And we may hence observe that V. Such is the desert of sin and such is the immutability of the Justice of God that there was no way possible to bring sinners unto glory but by the death and sufferings of the Son of God who undertook to be the Captain of their salvation It would have been unbecoming God the Supreme Governour of all the world to have passed by the desert of sin without this satisfaction And this being a truth of great importance and the foundation of most of the Apostles ensuing discourses must be a while insisted on In these Verses that fore-going this and some of those following the Apostle directly treats of the Causes of the sufferings and death of Christ. A matter as of great importance in it self comprizing no small part of the mystery of the Gospel so indispensibly necessary to be explained and confirmed unto the Hebrews who had entertained many prejudices against it In the fore-going Verse he declared the cause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the inducing leading moving cause which was the Grace of God by the grace of God he was to taste death for men This grace he farther explains in this Verse shewing that it consisted in the Design of God to bring many sons to glory All had sinned and come short of his glory He had according to the exigence of his Justice denounced and declared Death and Judgment to be brought upon all that sinned without exception Yet such was his infinite Love and Grace that he determined or purposed in himself to deliver some of them to make them sons and to bring them unto glory Unto this end he resolved to send or give his Son to be a Captain of salvation unto them And this Love or Grace of God is every where set forth in the Gospel How the sufferings of this Captain of salvation became useful unto the sons upon the account of the manifold union that was between them he declares in the following Verses farther explaining the Reasons and Causes why the benefit of his sufferings should redound unto them In this Verse he expresseth the cause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the procuring cause of the death and sufferings of Christ which is the Justice of God upon supposition of sin and his purpose to save sinners And this upon examination we shall find to be the great cause of the death of Christ. That the Son of God who did no sin in whom his soul was always well pleased on the account of his obedience should suffer and die and that a death under the sentence and curse of the Law is a great and astonishable mystery all the Saints of God admire at it the Angels desire to look into it What should be the cause and reason hereof why God should thus bruise him and put him to grief This is worth our enquiry and various are the conceptions of men about it The Socinians deny that his sufferings were poenal or that he died to make satisfaction for sin but only that he did so to confirm the Doctrine that he had taught and to set us an
example to suffer for the truth But his Doctrine carried its own evidence with it that it was from God and was besides uncontrollably confirmed by the Miracles that he wrought So that his sufferings on that account might have been dispensed withall And surely this great and stupendous matter of the dying of the Son of God is not to be resolved into a Reason and Cause that might so easily be dispensed with God would never have given up his Son to die but only for such causes and ends as could no otherwise have been satisfied or accomplished The like also may be said of the other cause assigned by them namely to set us an example It is true in his death he did so and of great and singular use unto us it is that so he did But yet neither was this from any precedent Law or Constitution nor from the nature of the thing it self nor from any property of God indispensibly necessary God could by his grace have carried us through sufferings although he had not set before us the example of his Son so he doth through other things no less difficult wherein the Lord Christ could not in his own Person go before us as in our conversion unto God and mortification of indwelling sin neither of which the Lord Christ was capable of We shall leave them then as those who acknowledging the death of Christ do not yet acknowledge or own any sufficient cause or reason why he should die Christians generally allow that the sufferings of Christ were poenal and his death satisfactory for the sins of men but as to the cause and reason of his so suffering they differ Some following Austine refer the death of Christ solely unto the Wisdom and Sovereignty of God God would have it so and therein are we to acquiesce Other ways of saving the Elect were possible but this God chose because so it seemed good unto him Hence arose that saying That one drop of the blood of Christ was sufficient to redeem the whole world only it pleased God that he should suffer unto the utmost And herein are we to rest that He hath suffered for us and that God hath revealed But this seems not to me any way to answer that which is here affirmed by the Apostle namely that it became God as the Supreme Governour of all the world so to cause Christ to suffer nor do I see what demonstration of the glory of Justice can arise from the punishing of an innocent Person who might have been spared and yet all the ends of his being so punished to have been otherwise brought about And to say that one drop of Christs bloud was sufficient to redeem the world is derogatory unto the Goodness Wisdom and Righteousness of God in causing not only the whole to be shed but also his Soul to be made an offering for sin which was altogether needless if that were true But how far this whole Opinion is from truth which leaves no necessary cause of the death of Christ will afterwards appear Others say that on supposition that God had appointed the Curse of the Law and death to be the penalty of sin his faithfulness and Veracity were engaged so far that no sinner should go free or be made partaker of glory but by the intervention of satisfaction And therefore on the supposition that God would make some men his sons and bring them to glory it was necessary with respect unto the engagement of the truth of God that he should suffer die and make satisfaction for them But all this they refer originally unto a free constitution which might have been otherwise God might have ordered things so without any derogation unto the glory of his Justice or Holiness in the Government of all things as that sinners might have been saved without the death of Christ. For if he had not engaged his Word and declared that death should be the penalty of sin he might have freely remitted it without the intervention of any satisfaction And thus all this whole work of death being the punishment of sin and of the sufferings of Christ for sinners is resolved into a free purpose and Decree of Gods Will and not into the exigence of any essential property of his Nature so that it might have been otherwise in all the parts of it and yet the glory of God preserved every way entire Whether this be so or no we shall immediately enquire Others grant many free Acts of the Mind and Will of God in this matter as 1. The Creation of man in such a condition as that he should have a moral dependance on God in reference unto his utmost end was an effect of the Sovereign Pleasure Will and Wisdom of God But on supposition of this Decree and Constitution they say the Nature Authority and Holiness of God required indispensibly that man should yield unto him that obedience which he was directed unto and guideâ— in by the Law of his Creation so that God could not suffer him to do otherwise and remain in his first state and come unto the end first designed unto him without the loss of his Authority and wrong of his Justice Again they say that God did freely by an Act of his Sovereign Will and Pleasure decree to permit man to sin and fall which might have been otherwise But on supposition that so he should do and would do and thereby infringe the Order of his dependance on God in reference unto his utmost end that the Justice of God as the Supreme Governour of all things did indispensibly require that he should receive a meet recompence of reward or be punished answerably unto hiâ— crimes so that God could not have dealt otherwise with him without an high derogation from his own Righteousness Again they say that God by a meer free Act of his Love and Grace designed the Lord Jesus Christ to be the way and means for the saving of sinners which might have been otherwise He might without the least impeachment of the glory of any of his Essential Properties have suffered all mankind to have perished under that penalty which they had justly incurred but of his own meer Love free Grace and good pleasure he gave and sent him to redeem them But on the supposition thereof they say the Justice of God required that he should lay on him the punishment due unto the sons whom he redeemed it became him on the account of his Natural Essential Justice to bring him unto sufferings And in this Opinion is contained the truth laid down in our Proposition which we shall now farther confirm namely that it became the Nature of God or the Essential Properties of his Nature required indispensibly that sin should be punished with death in the sinner or in his surety And therefore if he would bring any sons to glory the Captain of their salvation must undergo death and sufferings to make satisfaction for them For First Consider that description
he could not dye which it was necessary that he should do I desire to know why if the death which he was to undergo was not that death which they were obnoxious unto for whom he dyed how could it be any way more beneficial unto them than any thing else which he might have done for them although he had not dyed There is no ground then to pretend such an Amphibologie in the words as that which some contend for Now as we observed before the Death of Christ is here placed in the midst as the End of one thing and the Means or cause of another the End of his own Incarnation and the means of the Childrens Deliverance from the first we may see VII That the first and principal End of the Lord Christs assuming Humane Nature was not to reign in it but to suffer and dye in it He was indeed from of old designed unto a Kingdom but he was to suffer and so to enter into his glory Luke 24.26 And he so speaks of his coming into the world to suffer to dye to bear witness unto the truth as if that had been the only work that he was incarnate for Glory was to follow a Kingdom to ensue but suffering and dying was the principal work he came about Glory he had with his Father before the world was John 17.5 and therein a joynt Rule with him over all the works of his hands He need not have been made partaker of flesh and blood to have been a King for he was the King immortal invisible the King of Kings and Lord of Lords the only Potentate from everlasting But he could not have dyed if he had not been made partaker of our Nature And therefore when the People would have taken him by force and have made him a King he hid himself from them John 6.15 But he hid not himself when they came to take him by force and put him to death but affirmed that for that hour or business he came into the world John 18.4 5 11. And this farther sets forth his Love and Condescension He saw the work that was proposed unto him how he was to be exposed unto Miseries Afflictions and Persecutions and at length to make his soul an offering for sin yet because it was all for the Salvation of the children he was contented with it and delighted in it And how then ought we to be contented with the Difficulties Sorrows Afflictions and Persecutions which for his sake we are or may be exposed unto When he on purpose took our nature that for our sakes he might be exposed and subject unto much more than we are called unto There yet remains in these Verses the Effects of the Death of Christ that he might destroy sin and deliver wherein we must consider 1. Who it is that had the Power of Death 2. Wherein that Power of his did consist 3. How he was destroyed 4. How by the Death of Christ 5. What was the Delivery that was obtained for the children thereby 1. He that had the Power of Death is described by his name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Devil the great Enemy of our salvation the great Calumniator make-bate and false Accuser the firebrand of the creation The Head and Captain of the Apostasie from God and of all desertion of the Law of the creation The old Serpent Prince of the Apostate Angels with all his Associates who first falsly accused God unto man and continues to accuse men falsly unto God of whom before 2. His Power in and over Death is variously apprehended What the Jews conceive hereof we have before declared and much of the Truth is mixed with their fables And the Apostle deals with them upon their Acknowledgement in general that he had the Power of death Properly in what sense or in what respect he is said so to have it Learned Expositors are not agreed All consent 1. That the Devil hath no absolute or Soveraign supream power over death Nor 2. Any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Authority about it de jure in his own Right or on Grant so as to act lawfully and rightly about it according unto his own Will Nor 3. Any judging or determining power as to the Guilt of death committed unto him which is peculiar to God the supream Rector and Judge of all Gen. 2.17 Deut. 32.39 Rev. 1.18 But wherein this Power of Satan doth positively consist they are not agreed Some place it in his Temptations unto Sin which bind unto death some in his Execution of the Sentence of death he hath the Power of an Executioner There cannot well be any doubt but that the whole Interest of Satan in reference unto Death is intended in this Expression This Death is that which was threatned in the beginning Gen. 2.17 Death poenally to be inflicted in the way of a Curse Deut. 27.26 Gal. 3.20 that is death consisting in the Dissolution of soul and body with every thing tending poenally thereunto with the everlasting Destruction of body and soul. And there are sundry things wherein the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Power of Satan in reference unto this death doth consist As 1. He was the means of bringing it into the world So is the Opinion of the Jews in this matter expressed in the Book of Wisdom written as is most probable by one of them not long before this Epistle They tell us Chap. 1.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God made not death it belonged not unto the Original Constitution of all things but Chap. 2.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Envy of the devil-Devil-death entred into the world And that expression of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is retained by the Apostle Rom. 5.12 Only he layes the End of it on the morally deserving cause the sin of man as here it is laid on the efficiently procuring cause the Envy of the Devil And herein consisted no small part of the Power of Satan with respect unto death Being able to introduce sin he had power to bring in death also which in the righteous judgement of God and by the Sentence of the Law was inseparably annexed thereunto And by a parity of Reason so far as he yet continueth to have Power over sin deserving death he hath Power over death it self 2. Sin and Death being thus entered into the world and all mankind being guilty of the one and obnoxious unto the other Satan became thereby to be their Princess as being the Prince or Author of that state and condition whereinto they are brought Hence he is called the Prince of this world John 12.32 and the God of it 2 Cor. 4.4 Inasmuch as all the world is under the Guilt of that sin and death which he brought them into 3. God having passed the sentence of death against sin it was in the Power of Satan to terrifie and affright the consciences of men with the Expectation and dread of it so bringing them into Bondage And many God gives up
unworthy consideration The Jâ—ws call Jesus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which differs little from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so he may be here intended for he may be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both because he was prefigured by the Brazen Serpent and because the Names of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the same by Gematry or in their Numeral Letters a great occasion amongst them to change the Names of Persons and things And this they might have from some Tradition which they understood not The like Testimony we have in Siphre 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rabbi Jose the Galilean said go forth and learn the Merit of Messiah the King and the reward of that Righteous One above the first Adam who had only Negative Precepts given unto him which he transgressed behold how many deaths befell him and his Generations and the Generations of his Generations unto the End of all Generations Answerable unto that of the Apostle Rom. 5.18 Therefore as by the offense of one judgement came upon all men unto condemnation even so by the righteousness of one the free gift came upon all men unto the justification of Life And this Punishment of the Sin of Adam and Eve they grant to have been so terrible that they say that in the day they were cast out of Paradise God lamented over them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Even as Adam and Eve when they were judged and cast out of the Garden of Eden and the Lord of the world lamented over them Targum on Lamenta chap. 1. v. 1. And to shew also that the whole creation was made subject unto Vanity upon the Sin of our first Parents Mâ—ses Hâ—ddâ—rshan in Bereschit Rabba on Gen. 3. v. 6. informs us that Eve gave of the fruit of the Tree which she took unto all the Beasts of the field and Birds of the air 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only which they interpret the Phaenix excepted The Truth indeed in these Expressions is clouded with Fables and trifles but thâ—y who are offended at them may do wâ—ll to direct us unto Judaical Writers that are free from such follies and yet on thâ—se things do innumerable poor souls venture their Eternal Condition in an opposition to the blessed Gospel of the glorious God The later Masters I acknowledge are in this whole matter lubricous and uncertain § 9 and thâ—y have been so in especial manner ever since they began to understand the plea of Christians for the necessity of satisfaction to be made by the sufferings of the Messiah from the Doctrine of the Fall and Sin of Man Hence Abarbinel in his Commentary on Isa. 53. expresly argues against those sufferings of the Messiah from the non-necessity of them with reference unto the Sin of Adam They contend also some of them that it was not so sorely revenged as we plead it to have been Ask an Heretick a Christian saith Lipman in his Nizzachon how it can enter into their hearts to think that God should use so great severity against the Sin of Adam that he should hold him bound for so small a matter namely for the eating of an Apple that he should destroy him in this world and that to come and that nâ—t him only but all his Posterity But the blind Pharisee disputes not so much against us as against God himself Who was it that denounced death in case he so transgressed Who was it that pronouncâ—d him miserable and the world accursed on the account thereof Are we to blame if the Jews are not pleased with the wayes of God Besides although to eat an Apple be in its self but a small thing yet to disobey the command of the great God is no such small matter as the Jew supposeth especially that command which set boundaries unto that excellent condition wherein Adam in the right of all his Posterity was placed But these Exceptions owe their Original unto a discovery of the Tendency of that Truth which otherwise as we have shewed they are convinced of and which we have sufficiently cleared from the Scripture § 10 The second consequent of the first sin of man is the Morall corruptiâ—n of Nature the spring of all that evil of actual sin that is in the world And herein we have â— full consent from the Jews delivered after their manner both in the Tarâ—ums Talmuds and private Writings of their principal Masters For an Evil Concupiscence iâ— the heart of man from his very conception they generally acknowledge The name they give unto it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 figmentum malum the evil figment of the Heart properly enough from Gen. 6. v. 5. And God saw that the wickedness of man was great in the earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and thâ—◠〈◊〉 whole figment of the thoughts or computation of his heart was only evil eveâ—◠〈◊〉 Hence have they taken their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a more proper name than that used by Christian Divines of Originale Peccatum And it is a ludicrous ignorance in some of the late Rabbins who profess themselves to deny Original Sin as doth the Author of the Questions and Objections published by Brenius and others of them and yet in tâ—e mean time grant this Evil figment in all mankind which was not in Adâ—m in his innocency And hereunto they oppose that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Good Concupisâ—ence whiâ—h they fancy to come on every one at the Age of thirteen years when he becomes â—iâ—â—us Praecepti or liable unto the commands of God The â—argumisâ—s term it in the Chaâ—dâ—e Tongue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the same Purpose And it is mentioned by them Psal. 13.5 That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Evil figment say not I have ruled over him instead of the Enemâ— for it is the chief enemy of men Twice also it is mentioned in the Targum of Psâ—â—m 50. v. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 restrain the Evil figment and it shall â—e accâ—unted bâ—fâ—re God as a Sacrifice Doubtless none more acceptable and to the same purpose the words are also v. 23. And in Psalm 91.12 that thy foot stumble not at the evil figment which is like a stone That is that it seduce thee not that it cause thee not to offend to stumble and fall into sin See James 1.14 And Psalm 119. v. 70. they call it absolutely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the figment or evil fomes of the heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the figment of their heart is made thick or hard as with fatness an expression not unusual in the Scripture to set out impenitency and security in sinning Isa. 6.10 And in Isa. 62. v. 10. they mention 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the thought of lust or of the figment which is that conceiving of it mentioned by James Chap. 1.14 For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the inward evil thoughts of the heart or the first motion of sin Moreover they do not unfitly
should go free By what notions of God could we have been instructed in the Wisdom and Righteousness of such a Proceeding Add hereunto that this God hath not done and we may safely conclude that it became him not so to do But what need all this Enquiry The Jews with whom we principally have to do § 18 in this matter plead constantly that God hath appointed unto men at least unto themselves a way and means of Delivery out of this condition And this is by the observation of Moses's Law By this they say they are justified in the sight of God and have Deliverance from all wrath due unto sin This they trusted in of old Rom. 9. v. 32. this they continue to make their Refuge at this day Spiritualis liberatio solummodo dependet ab Observatione legis quam Deus in monte Sinai promulgavit Spiritual Deliverance dependeth solely on the Observation of the Law which God promulgated on Mount Sinai saith the Author of the Answers unto certain Questions proposed to the Jews Quest. 5. published by Brenius who in his reply hath betrayed unto them the most important Doctrines of the Christian Religion But this is their Perswasion The giving of this Law unto them they suppose to have freed them utterly from every thing in the condition before described so far as they will acknowledge it to concern any of the Posterity of Adam And whereas they cannot deny but that they sometimes sin against the Moral Precepts of this Law and so stand in need of Help against their Helper they fix in this case upon a double relief The first is of their own Personal Repentance and the other the Sacrifices that are appointed in the Law But whereas they now are and have been for many Generations deprived of the Priviledge as they esteem it of offering Sacrifices according to the Law they hope that their own Repentance with their death which they pray that it may be expiatory will be sufficient to obtain for them the forgiveness of sin Only they say this might better and more easie be effected if they might enjoy the Benefit of Sacrifices So saith the forementioned Jew whose Discourse is published by Brenius Quamvis jam nulla sint Sacrificia quae media erant ad tanto facilius impetrandam remissionem peccatorum eadem tamen per poenitentiam resipiscentiam impetratur And again Hodie victimas offere non possumus destituti mediis ad hoc necessariis quae quando obtinebimus tum remissio illa tanto facilior reddetur Respon ad Quaest. Septim If they cannot obtain the use of Sacrifices yet the matter may be effected by their Repentance only it were much easier to do it by Sacrifices And they seem to long for them principally on this account that by them they may free themselves from somewhat of Discipline and Penance which now their consciences enforce them unto But this as all other Articles of their Creed which are properly Judaical is feigned by them to suit their present condition and Interest For where do they find that their Sacrifices especially that which they most trust in namely that on the Feast of Expiation Lev. 16. was ever designed for this End to enable them the more easily to obtain the Remission of sins by another means which they use For it is said directly that the Sacrifice on that day did expiate their sin and make Attonement for it that they might not dye and not that it did help them in procuring pardon another way But this is now taken from them and what shall they do Why rather than they will look or come to him who was represented in that Sacrifice and on whose account alone it had all its efficacy they will find out a new way of doing that which their Sacrifices were appointed unto and this they must do or openly acknowledge that they all perish eternally I shall not insist long on the casting down of this Imagination all the Foundations of it being long ago demolished by our Apostle in his Epistles especially those to the Romans Galatians and the Hebrews themselves And this he hath not done meerly by a new Revelation of the Mind and Will of God but upon the Principles and by the Testimonies of the Old Testament its self as will afterwards more fully appear Only because it is here set up in competition with that blessed and All-sufficient Remedy against Sin and the Curse which God indeed hath provided I shall briefly remove it out of our Way and that by manifesting that it is neither in its self suited unto that End nor was ever of God designed thereunto § 19 That all mankind was cast into the condition we have described by and upon the the sin of Adam we have before sufficiently confirmed Other just Reason or Occasion of it no man can assign It hath been also evinced that God would and consequently did prepare a Remedy for them or a Way of Deliverance to be proposed unto them If this were only the Law of Moses and the Observance thereof as the Jews pretend I desire to know what became of them what was their Estate and Condition who lived and dyed before the giving of that Law Not only the Patriarchs before the Flood who some of them had this Testimony that they pleased God and one of whom was taken alive into Heaven but Abraham also himself who received the Promises must on this Supposition be excluded from a participation in the Deliverance enquired after For they observed not the Law of Moses What they dream about the making of their Law before the Foundation of the World and the study of God therein and that night and day by day in the Written Law and by night in the Oral Cabal is not to be mentioned where matters of importance unto the souls of men are under consideration But yet I may add by the way that neither this nor the like monstrous figments are invented or broached by them without some especial design In the Eighth Chapter of the Proverbs there is mention of the Wisdom of God and such a description given of it as allows not an Essential Property of his nature to be thereby intended This is there said to be with God before the foundation of the world his delight and companion Whence it appears that nothing but the Eternal Word Wisdom and Son of God can possibly be intended thereby To avoid this Testimony given unto his Eternal subsistence the Jews first invented this Fable that the Law was created before the world and that the Wisdom of it was that which God conversed with and delighted in And I have often wondered at the Censure of a learned Christian Annotator upon the place Haec saith he de ea sapientia quae in Lege apparet exponunt Hebraei sane ei si non soli at praecipue haec attributa conveniunt contrary to the Faith of the Church in all Ages It is true on v. 22. and
informs us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was a great Wise Man and one of the Wise Men of the Mishnae as his sayings in it manifest so that all the Wise men of that Generation followed him and took this Barcosba for their King and Mâ—ssiah And He first applyed unto him the Prophesie of Balaam Num. 24. v. 17. concerning the Star that should arise out of Jacob whereon they changed his name and called him Barchocheba or the Son of the Star or as some say that was his name at first whence the blind Rabbin took occasion to apply that Prediction unto him Concerning him also they interpreted the Prophesie of the Shilo and that also in Hâ—ggai about the shaking of the Heavens and the earth as they acknowledge in the Talmud in the place fore-cited This man therefore a Magician and a bloody Murderer by the common advise and Counsel of their Doctors and Wise men they gathered unto in multitudes and embraced as their Deliverer So soon as he had got strength and power he set himself to the work which they expected from their Messiah namely to conquer the Romans and to extirpate the Christians which last as Justin Martyr who lived near those dayes informs us he endeavoured with all Cruelty In the pursuit of this design he continued for three years and an half obstinately managing a bloody War against the Romans until the Impostor himself was slain their great Rabbi taken and tortured to death with iron Cards and such a devastation made of the whole Nation as that to this day they could never gather together in great numbers in any place of the world Maimonides tells us of this Barcosba whom they all received for their Messiah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the Wise men required of him neither Sign nor Wonder that is no miracle but others of them report that he caused Fire to come out of his mouth with other diabolical delusions fit to deceive a poor blinded credulous multitude And the Opinion of Maimonides that they look for no Miracles from the Messiah seems to be vented on purpose to obviate the plea of the Christians from the Miracles wrought by the Lord Jesus and is contrary unto the constant perswasion of most of their Masters and his own judgement declared in other places And the Targum its self in Hâ—b 3. v. 18. hath these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of the Miraculous Signs and Redemption that thou shalt work for or by thy Messiah So they call the Miracles wrought at their coming out of Aegypt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see Hos. 2.15 Targum And on this ground do they studiously and wickedly endeavour to stain by any means the Glory of the Miracles of the Lord Jesus But the end of this Impostor who probably was intended in those words of our Saviour John 5.43 if another come in his own name him will ye receive hath proved the shame and reproach of their hopes and expectations unto all Generations From this time forward the remaining Jews with their Posterity utterly rejected § 7 the faith of their Father Abraham and of the rest of their Progenitors who thereby obtained a good report and this Testimony that they pleased God A Messiah that should be promised unto Adam the common Father of us all one that should be a Spiritual Redeemer from sin and misery a Goel or Redeemer from Death and Wrath a Peace-maker between God and man one that should work out everlasting Salvation the great blessing wherein all the Nations of the Earth were to have an interest a spiritual and eternal Prophet Priest and King God and man in one Person they neither looked for any more nor desired A temporal King and Deliverer promised unto themselves alone to give them Ease Dominion Wealth and Power they would now have or none at all They would not think it thank-worthy towards God himself to send them a Messiah to deliver them from sin And in their expectations of such a one after they had been well wearied with many frustrations they were as was said in their adherence unto Barcosbi almost extirpated from the face of the earth only God in his Providence who hath yet another work to accomplish towards them hath preserved them a Remnant unto his Glory In this condition some of them began to deny that there was any Messiah to be expected § 8 or looked for This opinion is ascribed in the Talmud unto Rabbi Hillel lib. Sand. Câ—p. Chelek This was not that Hilâ—el whom they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Elder the famous Master of Traditions who with Shammai lived under the second Temple but another of whom some say that he was the Son of Gamaliel others more probably that he lived a long time after those dayes But when ever he lived they say of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rabbi Hillel said A Messiah shall not be given unto Israel for they enjoyed him in the dayes of Hezekiah This was a fruit of their applying that Prophesie of Isaiah Chap. 9. v. 5 6. unto Hezekiah for if he was intended therein he was unquestionably the only Messiah But it doth not appear that this opinion was much followed for a great dispute arose amongst them whither Hillel were not to be esteemed an Apostate and to have lost his interest in the world to come by this Opinion Those who following Maimonides make the Article of the coming of the Messiah one of the Fundamentals of the Law are greatly offended at him but he is more gently treated by Joseph Albo Sepher Ikkarim Orat. 1. on the account that this Article is not fundamental but only one branch of the great Root of Reward and Punishments Abarbinel goes another way to excuse him but generally they all condemn his Opinion In this Perswasion then that a Messiah is promised and shall come they all continue But whereas as was before observed they have utterly rejected the Faith and Light of the Church of old they have in their Talmuds and Ages ensuing their Composition coyned so many foolish imaginations concerning Him his Person Work Office Kingdom Life Continuance and Succession as are endless to recount But yet that the Reader may in them consider the wofull condition of men rejected of God cast out of his Covenant and bereaved of his Spirit and withall of how little use the Letter of the Old Testament is unto the vain minds of men wholly destitute of Divine Illumination and Grace and also learn what is that present Perswasion of the Jews which they prefer before the faith of their Fore-fathers and what they conceive of that Messiah for whose sake they reject him in whom alone there is Salvation I shall give an account of the most important heads of their Opinions and conjectures about him as also of the principal occasions of their being hardened in their impenitency and unbelief Our Apostle tells us 1 Tim. 3. v. 16. That without Controversie
prove that he is come already they contend that it is said he shall be born at Bethlehem because he is to spring of David who was born there for of the Tribe of Judah and Family of David he must proceed although they have neither distinction of Tribes nor succession of Families left in the world amongst them To relieve themselves from that difficulty they feign that he shall restore unto them all their Genealogies About the time of his coming they are wofully perplexed as we shall see afterwards But many tokens they have of it when it doth come for they heap up out of some Allegorical passages in the Scripture such stupendous Prodigies as never were nor shall be in the world One of the principal of them is the sounding of the great Trumpet which all Israel shall hear and the world tremble at from Isa. 27. v. 13. The finding of the Ark and Sacred Fire which things were talked of in the late Rumours about them are indeed a part of their Creed in this matter His Office when he comes is to be a King which he shall be annointed unto by them when they are gathered together And the work he is to do is in War to fight with Armillus Gog and Magog to conquer the Edomites and Ishmaelites that is the Romish Christians and Turks or Saracens and in so doing to erect a glorious Kingdom at Jerusalem in Peace he is to Rule righteously not only over Israel but also all the Nations of the world if they have any difference amongst them shall refer all unto his determination and Vmpirage In Religion he shall build the Third Temple mentioned by Ezekiel restore the Sacrifices and cause the Law of Moses to be most strictly observed But that which is the head of all he shall free the Jews from their Captivity restore them to their own Land make Princes and Lords of them all giving them the wealth of all Nations either conquered by him or brought voluntarily unto him feast them on Behemoth Zis and the Wine of Paradise so that they shall see want and poverty no more This is the substance of their perswasion concerning his Coming Person Office and Work When he shall come whether he shall live alwayes or dye at an hundred years old whether he shall have Children and if he have whether they shall succeed him in his Throne whether all the Jews that are dead shall rise at his coming and their Galgal or rolling in the earth from all parts of the world into the Land of Canaan shall then happen or no whether the general Resurrection shall not succeed immediately upon his Reign or at least within forty years after or how long it will be to the end of the world they are not at all agreed But this as hath been declared is the substance of their perswasion and expectation that he shall be a meer man and that the Deliverance which he shall effect shall be by mighty Wars wherein the Jews shall be alwayes victorious and that in the Dominion and Rule which they shall have over all Nations the Third Temple shall be built the Law of Moses be observed by him and them and the Noachichal Precepts be imposed on all others As for any Spiritual Salvation from sin and the curse of the Law of Justification and Righteousness by him or the procurement of Grace and Glory they utterly reject all thoughts about them With these Opinions many of them have mixed prodigious fancies rendering their § 19 estate under their Messiah in this world not much inferiour unto that which Mahomet hath promised unto his followers in another And some of them on the other hand endeavour to pare off what superfluities they can spare and to render their folly as plausible as they are able Wherefore that it may appear what is the utmost height of their conceptions in this matter and that which the most contemplative persons amongst them fix upon I shall subjoyn a description of him and his Kingdom in the words of Maimonides one of the wisest and soberest persons that hath been amongst them since their last fatal dispersion This man therefore in his Exposition of the tenth Chapter of Tractat. Saned observing the fond and frivolous imaginations of their Talmudical Masters about the Messiah gives many rules and instructions about the right understanding of their sayings to free them from open impieties and contradictions And hereunto he subjoyns as he supposeth the true Notion of the Messiah and his Kingdom in the ensuing words As to the dayes of the Messiah they are the time when the Kingdom shall be restored unto Israel and they shall return unto Palestine And this King shall be Potent the Metropolis of whose Kingdom shall be Sion and his Name shall be famous unto the uttermost parts of the Earth He shall be greater and richer then Solomon and with him the Nations shall make peace and yield him obedience because of his Justice and the Miracles that he shall perform If any one shall rise against him God shall give him up into his hand to be destroyed All the Scripture declares his Happiness and the Happiness we shall have by him Howbeit nothing in the nature of things shall be changed only Israel shall have the Kingdom for so our Wise men say expresly there is no difference between these dayes and the dayes of the Messiah but only the subduing of the Nations under us So indeed sayes Rab. Samuel and others of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He goes on In those dayes Victuals shall be had at an easie rate as if the earth brought forth Cates and Cloathes And afterwards The Messiah shall dye and his Son and his Sons Son shall reign after him but his Kingdom shall endure long and men shall live long in those dayes so that some think his Kingdom shall continue a thousand years But the dayes of the Messiah are not so much to be desired that we may have store of Corn and Wealth ride on Horses and drink Wine with Musick but for the society and conversation of good men the Knowledge and Righteousness of the King and that then without wearisomness trouble or constraint the whole Law of Moses shall be observed § 20 This is the summ of the Creed of the most sober part of the Jews concerning the Messiah whom they look and long for if any are so sober as to embrace it For the same Author tells us that there were very few so minded it may be scarce anothâ—r in an Age besides himself generally they look after nothing but Rule Dominion Wealth and Pleasure But he and they all own him as a temporal King a mighty Warriour subduing the Nations unto the Jews a Furius Camillus or an Alexander or a Caesars of Redemption from sin death and Hell of Pardon of sin Justification and Righteousness of eternal Salvation by him they know they believe nothing Maimonides thinks indeed that his Kingdom shall long continue
the sins whereof they know themselves to be guilty to what end should they look for a Redeemer to bring in Everlasting Righteousnâ—ss or to make Attonement for sin Why should they look out in this case for Relief seeing they have enough at home to serve their turns Let them that are weâ—â—y and heavy laden seek after such a Deliverer they have no need of him or his Salvation According therefore as this building of Self-Righteousness went on and prospered amongst them Faith in the Messiah as to the true Ends for which He was promised decayed every day more and more untill at length it was utterly lost For as our Apostle tells them if Righteousness were by the Law the Promise of the Messiah was to no purpose and if the Law made things Perfect the bringing in of another Priesthood and Sacrifice was altogether needless § 24 So is it also with them as to their Apprehension of the Judgement of God concerning the Desert of sin The natural notion hereof the vilest Hypocrites amongst them were sometimes perplexed withall See Isa. 33. v. 14 15. Micah 6. v. 8. But the generality of them have long endeavoured by prejudicate Imaginations to cast out the true and real sense of it That God is angry at sin that in some cases an Attonement is needfull they will not deny But so low and carnal are their thoughts of his severity that they think any thing may serve the turn to appease his Wrath or to satisfie his Justice especially towards them whom alone he loves Their Afflictions and Persecutions the Death of their Children and their own Death especially if it be of a painful distemper they suppose to make a sufficient Propitiation for all their sins Such mean and unworthy thoughts have they of the Majesty Holiness and Terror of the Lord. Of late also lest there should be a failure on any account they have found out an invention to give their sins unto the Devil by the Sacrifice of a Cock the manner whereof is at large described by Buxtorfius in his Synagoga Judaica And this also hath no small influence on their minds to pervert them from the Faith of their Fore-Fathers Let the Messiah provide well for them in this world and they will look well enough unto themselves as to that which is to come § 25 And hence ariseth also their Ignorance of the whole Nature Vse and End of the Mosaical Law which also contributes much to the producing of the same Effect upon them To what End the Law was given whereunto it served what was the nature and proper use of its Institutions shall be declared as occasion is offered in the Exposition of the Epistle its self For the present it may suffice unto our purpose to consider their Apprehensions of it and what influence they have into their misbelief In general they look on the Law and their observance of it as the only means of obtaining Righteousness and making an Attonement with God So they did of old Rom. 9. v. 32 33 34. In the observation of its Precepts they place all their Righteousness before God and by its Sacrifices they look for Attonement of all their sins That the Law was not given that the Sacrifices were not appointed for these Ends that the Fathers of old never attended unto them absolutely with any such Intention shall be afterwards declared In the mean time it is evident that this Perswasion corrupts their minds as to their thoughts about the Messiah For if Righteousness may be obtained and Attonement made without him to what End serves the Promise concerning him But having thus taken from him the whole Office and Work whereunto of God he was designed that he might not be thought altogether useless they have cut out for him the work and employment before mentioned For looking on Righteousness and Attonement with the consequent of them Eternal Salvation as the proper Effects of the Law they thought meet to leave unto their Messiah the work of procuring unto them Liberty Wealth and Dominion which they found by experience that the Law was not able to do But had indeed their Eyes been opened in the knowledge of God and themselves they would have found the Law no less insufficient to procure by its self an Heavenly than an Earthly Kingdom for them And against their Prejudicate obstinacy in this matter doth the Apostle principally oppose himself in his Epistle unto them § 26 But here by the way some may possibly enquire how the Jews if they look for Attonement and the Remission of sins by the Sacrifices of the Law can now expect to have their sins pardoned without which they cannot be eternally saved seeing they are confessedly destitute of all Legal Sacrifices whatever Have they found out some other way or do they utterly give over seeking after Salvation This very Question being put unto one of them he answers that they now obtain the pardon of their Sins by Repentance and Amendment of Life according to the Promises made in the Prophets unto that Purpose as Ezek. 18. v. 20. And concludes Quamvis jam nulla sint sacrificia quae media erant ad tanto facilius impetrandam remissionem peccatorum eadem tamen per poenitentiam ac resipiscentiam declinando a viis malis impetratur Although there are now no Sacrifices which were a means the more easily to obtain the forgiveness of sins yet it may be obtained by Repentance and a departure from wayes of evil This is their Hope which like that of the Hypocrite is as the giving up of the Ghost For 1. It is true Repentance and Amendment of Life are required in them who seek after the forgiveness of their sins and many Promises are made unto them But is this all that God required that sin might be forgiven They are sufficient indeed in their own way and place but are they so absolutely also Did not God moreover appoint and require that they should make use of Sacrifices to make attonement for sins without which they should not be done away See Levit. 16. And 2. What is the meaning of that Plea that by Sacrifices indeed Remission of sins might more easily be obtained but obtained it may be without them Doth this more easily respect God or man if they say it respects God I desire to know if he can pardon sin without Sacrifice why he cannot do it as easily as with them or what is he eased of by Sacrifices If it respect themselves as indeed it doth then it may be enquired what it is that they shall be eased of in the obtaining of the Pardon of sins by the use of Sacrifices when that is again restored unto them this can be of nothing but of that which they are now forced to make use of for that end and purpose and what is that Why Repentance and Amendment of Life If then they had their Sacrifices these might be spared or at least much in them abated which at
〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prophet for Prophecy the concrete for the abstract The expression being Metaphorical is capable of a triple Interpretation or Application every one of them proper unto the Messiah his work and the times wherein he came and to no other 1. To seal is to consummate to establish and confirm Things are perfected compleated established and confirmed by sealing Jer. 34. v. 44. Isa. 8. v. 16. John 3. v. 34. Rom. 4. v. 11. In this sense Vision and Prophecy were sealed in the Messiah They had all of them respect unto the coming of the Just One the promised seed God had spoken of him by the mouths of his Holy Prophets from the foundation of the world In the bringing of him forth he sealed the Truth of their Predictions by their actual accomplishment The Law and the Prophets were untill John and then they were to be fulfilled This was the season wherein all Vision and Prophecy centred this the Person who was the principal subject and End of them He therefore and his coming is here foretold 2. To seal is to finish conclude and put an end unto any thing Isai. 29. v. 11. Thus also were Vision and Prophecy then sealed among the Jews They were shut up and finished The Priviledge Use and Benefit of them were no more to be continued in their Church And this also fell out accordingly By their own confession from that day to this they have not enjoyed either Vision or Prophet That work as unto them came wholly to an end in the coming of the Messiah 3. By sealing the confirmation of the Doctrine concerning the Messiah his Person and Office by Vision and Prophecy may be intended The Visions and Prophecies that went before by reason of their darkness and obscurity left the people in sundry particulars at great uncertainty Now all things were cleared and confirmed The Spirit of Prophecy accompanying the Messiah and by him given unto his Disciples foretold by Joel Chap. 2. v. 28 29. was in his Revelations express clear and evident directing unto and confirming every thing belonging unto his Person and Doctrine Neither had these words any other accomplishment but what is contained in these things Sixthly It is affirmed that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Messiah shall he cut off Not occidetur shall § 35 be slain as the Vulgar Latin renders the word but excidetur shall be cut off that is poenally as one punished for sin For the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when it includes death constantly denotes a poenal excision or cutting off for sin See Gen. 17. v. 14. Exod. 12. v. 15. Numb 15. v. 30. This the Jews themselves acknowledge to be the meaning of the Word So Rab. Suadias Gaeon in Haemunâ—th cap. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is not used for slaying unless it be of him who is slain by the sentence of the Judge or is judicially cut off as it said every one that eats of it shall be cut off Levit 17. v. 14. It is then foretold that the Messiah shall be cut off poenally for sin which he was when he was made a curse for sin all our iniquities meeting upon him And this also is intimated in the ensuing particles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not to him For an Objection is prevented that might arise about the poenal excision of the Messiah for how could it be seeing he was every way Just and Righteous To this it is answered by way of concession that it was not on his own account not for himself but for us as is at large declared Isa. 51. Or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to him may be a farther declaration of of his state and condition namely that notwithstanding those carnal Apprehensions which the Jews would have of his outward Splendour Glory Wealth and Riches yet in Truth he should have nothing in or of this world none to stand up for him not where to lay his head And this is that part of the Prophecy for the sake whereof the Jews do so pertinaciously contend that the true Messiah is not here intended For say they he shall not be poenally cut off But who told them so Shall we believe the Angel or them Will they not suffer God to send his Messiah in his own way but they must tell him that it must not be so To cast off Prophecies when and because they suit not mens carnal lusts is to reject all Authority of God and his Word This is that which hath proved their ruine temporal and eternal they will not receive a Messiah that shall suffer and be cut off for sin though God foretold them expresly that it must be so It is added Seventhly concerning the person here spoken of and whose coming is § 36 foretold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall confirm or strengthen the Covenant unto many The Covenant spoken of absolutely can be none but that everlasting Covenant which God made with his Elect in the promised seed The great Promise whereof was the foundation of the Covenant with Abraham And hence God sayes that he will give him for a Covenant unto the people Isa. 42. v. 6. Chap. 49. v. 8. And the Salvation which they looked for through him God promiseth through the blood of the Covenant Zech. 9. v. 11. This Covenant he strengthened unto many in the Week wherein he suffered even unto all that believed in him This everlasting Covenant was ratified in his blood Heb. 9. v. 15. and after he had declared it in his own Ministry he caused it to be proclaimed in and by his Gospel At the time here determined the especial Covenant with Israel and Judah was broken Zech. 11. v. 10. and they were thereon cast off from being a Church or people Nor was there at that season any other ratification of the Covenant but only what was made in the death of the Messiah § 37 Then also Eighthly did he cause to cease the Sacrifice and Gift or Offering First He caused it to cease as unto force and efficacy or any use in the Worship of God by his own accomplishment of all that was prefigured by it or intended in it Hereby it became as a dead thing useless unprofitable and made ready to disappear Heb. 8. v. 13. And then shortly after he caused it utterly to be taken away by a perpetual desolation brought upon the place where alone Sacrifices and Offerings were acceptable unto God according unto the Law of Moses And this is the third evidence that this Prophecy affords unto our Assertion namely that it is the true promised Messiah and none other whose coming and cutting off is here foretold The great things here mentioned were fulfilled in him alone nor had they ever the least respect unto any other And the Jews do not in any thing more evidently manifest the desperateness of their cause then when they endeavour to wrest these words unto any other sense or purpose § 38 Moreover
their troubles upon their rejection of him and disobedience unto his voice are cut off destroyed exterminated from the place of their solemn Worship and utterly rejected from being the pâ—ople of God Whatever may be conceived to be contained in the commination against those who disobey the voice of that Prophet promised is all of it to the full and in its whole extent come upon the Jews upon and for their disobedience unto the Doctrine of Jesus of Nazareth which added unto the foregoing considerations undeniably prove him to have been that Prophet There is yet another Character given of the Messiah in the Old Testament namely § 41 in what he was to suffer in the world in the discharge of his work and office This being that wherein the main foundation of the whole was to consist and that which God knew would be most contrary to the appreâ—ension and expectation of that carnal people is of all other notes of him most clearly and fully asserted The nature and effects of these sufferings of the Messiah and how they were to be satisfactory to the Justice of God without which apprehension of them little or nothing of the promise or of Mosaical Institutions can rightly be understood because we must treat of them in our explication of the Epistle it self shall not here be insisted on It is sufficient unto our present intention that we prove that the Messiah was to suffer and that as many other miseries so death it self and this his suffering is foretold as a Character to know and discern him by that Jesus of Nazareth by so many other demonstrations and evident tokens proved to be the Messiah did also suffer the utmost that could be inflicted on a man and in particular the things and evils which the Messiah was to undergo we shall not need to prove the Jews confess it and even glory that their forefathers were the instrumental cause of his sufferings Neither doth it at present concern us to declare what he suffered from God himself what from man what from Satan in his life and death in his soul and body and all his concernments it being abundantly sufficient unto our present purpose that he suffered all manner of miseries and lastly death it self and that not for himself but for the sins of others The first evident Testimony given hereunto is in Psal. 22. from the beginning to § 42 the 22. vers that sufferings and those very great and unexpressible are treated of in this Psâ—lm the Jews themselves confess and the matter is too evident to be denied That dereliction of God tortures and pains in body and soul revilings mockings with cruel death are sufferings is certain and they are all here fore-told Again it is evident that some individual person is designed as the subject of those sufferings Most of the Jews would interpret this Psalm of the body of the people to whom not one line in it can be properly applyed for besides that the person intended is spoken of singularly throughout the whole Prophecy he is also plainly distinguished from all the people of what sort soever from the evil amongst them who reviled and persecuted him v. 7 8. and from the residue whom he calls his Brethren and the Congregation of Israel v. 22. It cannot then be the Congregation of Israel that is spoken of for how can the Congregation of Israel be said to declare the praises of God before the Congregation of Israel which is the summ of Kimchi's Exposition Some of them from the title of the Psalm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the hind of the morning would have it to be a Prophecy of Hester who appeared as beautiful as the morning in the deliverance of Israel But as the Title is of another importance respecting the nature of the Psalm not the person treated of in it so they are not able to apply one verse or word in it unto her Others of them plead that it is David himself who is intended and this is not without some shadow of Truth for David might in some things propose his own afflictions and sufferings as Types of the sufferings of the Messiah But there are many things in this Psalm that cannot be applied unto him absolutely When did any open their lips and shake their heads at him using the words mentioned v. 7 8 When was he or his blood poured forth like water and all his bones dis-joynted v. 14 When were his hands and feet pierced v. 16 When did any part his garments and cast lots on his vesture v. 18 When was he brought to the dust of death before his last and final dissolution v. 15 And yet all these things were to be accomplished in the person of him who is principally treated of in this Psalm This whole Psalm then is a Prophecy of the Messiah and absolutely of no other as § 43 may further be evidenced from sundry passages in the Psalm it self For first it treats of one in whom the welfare of the whole Church was concerned they are therefore all of them invited to praise the Lord on his account and for the event and success of his sufferings which they had the benefit of v. 22 23 Secondly it is he by whom the meek shall be satisfied and obtain life eternal v. 26. Thirdly upon his sufferings as the event and success of them the Gentiles are to be gathered in unto God v. 27. All the ends of the World shall remember and turn unto the Lord and all the kindreds of the Nations shall worship before thee And this by the confession of the Jews is the proper work of the Messiah to be effected in his dayes and by him alone Fourthly The preaching of the Truth and Righteousness and Faithfulness of God in his Promise unto all Nations that is of the Gospel ensues on the sufferings described v. 31. which they also acknowledge to belong unto his dayes So that it is the Messiah and he alone who is absolutely and ultimately intended in this Psalm § 44 Now the whole of what is here prophesied on was so exactly fulfilled in Jesus of Nazareth in all the instances of it that it appears to be spoken directly of him and no other The manner of his sufferings is scarcely more cleared expressed in the Story of it by the Evangelists then it is here foretold by David in Prophecy and therefore many passages out of this Psalm are expressed by them in their Records He it was who pressed with a sense of Gods dereliction cryed out My God my God why hast thou forsaken me He it was that was accounted a worm and no man and reviled and reproached accordingly at him did men wagg their heads and reproach him with his trust in God his bones were drawn out of joint by the manner of his sufferings his hands and feet were pierced and upon his Vestures lots were cast upon his sufferings were the truth and Promises of God declared and preached unto all
given out with the Law various Promises of intervenient and mixed mercies to be enjoyed in earthly things in this world that had their immediate respect unto the mercy of the Land of Canaan representing spiritual Grace annexed to the then present Administration of the Covenant of Grace Some of these concerned the collation of good things others the preventing of or delivery of them from Evils both expressed in great variety § 8 Of the Promises whose accomplishment depended on the Institution of God by others that is the principal and comprehensive of the rest which is expressed Exod. 20.12 Honour thy father and thy mother that thy days may be prolonâ—ed This saith our Apostle is the first commandment with promise Ephes. 6.2 Not that the fore-going Precepts have no Promises annexed to the observation of them nor meerly because this hath a Promise literally expressed but that it had the special kind of Promise wherein Parents by Gods institution have power to prolong the lives of obedient Children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They shall prolong thy days that is negatively in not cutting of their life for disobedience which was then in the power of natural Parents and possibly by praying for their prosperity blessing them in the name of God and directing them into the ways and means of universal obedience whereby their days might be multiplied and on sundry other accounts § 9 For the penalties annexed unto the transgression of the Law which our Apostle principally hath respect unto in his discourses on this subject they will require somewhat a larger consideration and they were of two sorts First such as God took upon himself to inflict and secondly such as he appointed others to see unto the execution of The first are of three sorts First That Eternal punishment which he threatned unto them that transgressed and disannull'd his Covenant as renewed and ordered in the Administration of the Law and the Ordinances thereof This we have manifested elsewhere to be the importance of the Curse which every such transgressor was obnoxious unto Secondly The punishment which the Jews express by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Excision or cutting off It is first mentioned Gen. 17.14 in the matter of Circumcision Sometimes emphatically Numb 15.31 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cutting off that soul shall be cut off from among his people and frequently afterwards Exod. 12.15 19. chap. 31.14 Levit. 7.10 chap. 20.3 5 6. It is rendred by the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 3.23 shall be destroyed from among the people that is by the hand of God as is declared 1 Cor. 10.10 Heb. 11.28 Twenty five times is this punishment threatned in the Law still unto such sins as disannul the Covenant which our Apostle expresly respects chap. 2.2 as shall be declared on that place Now this punishment the Jews generally agree to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the hand of § 10 Heaven or that which God himself would immediately inflict and it is evidently declared so to be in the interpretation given of it Levit. 17.10 chap. 20.4 5 6. But what this punishment was or wherein it did consist neither Jews nor Christians are absolutely agreed the latter on this subject doing little more then representing the opinions and judgments of the other which course also we may follow Some of them say that Vntimely Death is meant by it so Abarbinel on Numb 5.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is the cutting off the days of the sinner and his death before the natural term of it inflicted by the hand of Heaven This untimely death they reckon to be between the years of twenty and sixty whence Schindler 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exterminium cum quis praematurâ morte inter vigessimum sexagessimum annum à Deo è medio tollitur ita tamen ut relinquat liberos Cutting off is when any one is taken away by untimely death between the twintieth and sixtieth year of his age yet so as that he leave children That clause or condition so that yet he leave posterity or children behind him is as far as I can find no where added by them nor doth any thing in the Scripture give countenance thereunto Yea many of the Hebrews think that this punishment consisted in this that such a one should leave no children behind him but that either he should be wholly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without children or if he had any before his sin they should all die before him and so his name and posterity be cut off which say they is to be cut off from among his people So Aben-Ezra on Gen. 17.14 And this opinion is not without its countenance from the Scripture it self And therefore Jarchi on the same place with much probability puts both these together He shall be cut off by untimely death and leave no children behind him to continue his name or remembrance amongst the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they speak He that hath no children is accounted as dead but he that hath is as if he lived and his name is not cut off They have a third opinion also that by this cutting off the death of the soul is intended § 11 especially when the word is ingemminated Cutting off he shall be cut off as Numb 15.31 So Maimonides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that soul shall perish it shall not live or subsist any more for ever Few embrace this opinion as being contrary to their general perswasion of Eternal punishments for the transgressions of the Covenant Wherefore it is disputed against by Abarbinel on Numb 15. who contends that the death of the soul in everlasting separation from God is intended in this threatning And both the principal parts of these various opinions namely that of immature corporal death and eternal punishment ate joyned together by Jonathan in his Targum on Numb 15.31 He shall be cut off in this world and that man shall be cut off in the world to come and bear his sin in the day of Judgment For my part as I have shewed that eternal death was contained in the curse of the Law so this especial 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or extermination from among the people seems to me to intend some especial judgment of God in taking away the life of such a person answering unto that putting to death by the Judges and Magistrates in such cases when they were known which God did appoint And herein also was an eminent Representation of the everlasting cutting off of obstinate and final transgressors of the Covenant Thirdly In Judgments to be brought providentially upon the whole Nation by Pestilence § 12 Famine Sword and Captivity which are at large declared Levit. 26. and Deut. 28. Fourthly Total Rejection of the whole body of the people in case of unbelief and disobedience upon the full and perfect Revelation that was to be made of the will and mind of God upon the coming of the Messiah Deut. 18.18
be the rule of the Political Government of the People wherein many sins such as Adultery and Murder were to be punished with Death and the sinner cut off there was in such cases no Sacrifices appointed nor admitted but in the Sacrifice of Christ there is no exception made unto any sin in those that repent believe and forsake their sins not unto those in particular which were excepted in the Lâ—w of Moses Acts 13.39 So that as the Sin-offering was provided for all sin that disannulled not the Covenant made at Horeb which allowed no life or interest unto Murderers Adulterers Blasphemers and the like in the Typical Land so the Sacrifice of Christ is extended unto all sinners who transgress not the terms and tenor of the New Covenant for whom no place is allowed either in the Church here or Heaven hereafter § 38 Of the Matter of this Offering see Levit. 4.2 which because it differed very little from the Matter of the Burnt-offering I shall not particularly insist upon it As to the Persons that were to offer it there is a general distribution of them in the Text comprehensive of all sorts of Persons whatever For it is applyed to 1. The Priest 2. The whole Congregation jointly 3. The Ruler 4. Any of the People of the Land so that none were excluded from the Priviledge and Benefit of this Sacrifice The first Person mentioned is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Anointed Priest Chap. 4.3 that is say the Jews generally and our Expositors also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the High Priest Aaron and his Sons that ministred in his room in their succession For those only say they were anointed But this seems not to be so For if the High Priest alone be intended there is no provision made for any other Priest to have an interest in this Sin-offering For the Priests are not comprized in any other member of the distribution before mentioned particularly not in that wherein with any colour they might be looked after namely the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 27. The people of the Land that is the common people from whom the Priests were alwayes distinguished Any Priest therefore is intended and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anointed is no more but dedicated separated unto the Office of the Priesthood or it respects that Original anointing which they had all in their fore-fathers the Sons of Aaron when they were first set apart to God Exod. 24. § 39 The case of the Priest wherein this Sacrifice was allowed him is expressed in the same place with words somewhat ambiguous if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if he sin according to the sin of the people so we Castalio renders the passage si Sacerdos inunctus deliquerit in noxiam populi if the Anointed Priest so sin as to bring guilt upon or dammage unto the people As Achan did and David also Vulg. Lat. delinquere faciens populum causing the people to sin which is another sense of the words And this sense the Jews generally embrace For they apply this sinning of the Annointed Priest unto his teaching the people amiss causing them to err thereby so Aben Ezra and others on the place who are followed by many of ours But if this be so the Priest was not allowed the benefit of this Sacrifice of the Sin-offering for any sin of his own but only when he caused the people to sin also which would render his condition worse than theirs and is contrary unto that of our Apostle that the Priest was to offer for his own sins and then for the sins of the people I would there in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and render it with our Translators according to when he sinned as another man of the people their Place and Office not freeing them from the common sins of other men And so our Apostle seems to expound this place Heb. 5.2 3. The Priests of the Law were compassed with infirmities and by reason thereof had need to offer Sin-offerings for their own sin as well as for the sins of the people seeing he also sinned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the sin of the people But it is otherwise now saith he with the people of God Chap. 7. v. 26 27. Our High Priest being holy harmless undefiled and separate from sinners that is not sinning according to the sins of the people as the Priests did of old § 40 Secondly The whole Congregation jointly had an interest in this Sacrifice when any such sin was committed as might reflect guilt upon it v. 13. For the observation of the Law being committed in an especial manner unto the whole Congregation there were many Transgressions in the guilt whereof the whole Body of it might be involved Thirdly The Ruler or Rulers had this priviledge also v. 22. with respect as appears by this peculiar institution unto his miscarriages in his Office God graciously providing a relief against the sins of men in their several conditions that they might not through a consciousness of their infirmities be deterred from engaging in any necessary employment among the people when called thereunto Fourthly Any one of the common people had the same liberty and were obliged unto the same duty v. 27. And this Distribution of the people as to their interest in this Sin-offering comprizing them all even all that belonged unto the Congregation of Israel of all sorts and ranks had its accomplishment in the Sacrifice of Christ from which none is excluded that come to God by him for he will in no wise cast them out For the Time and Season of this Sacrifice it may briefly observed that there were § 41 solemn and set Occasions some Monethly some Annual wherein it was to be offered for the whole Congregation by especial Command and Institution As 1. On every New Moon 2. On the fifteenth day of the first Moneth and seven dayes together dureing the Feast of unleavened bread 3. At the Feast of First Fruits 4. At the Feast of Trumpets 5. On the Day of Expiation 6. On the fifteenth day of the seventh Moneth and for eight dayes together during the Feast of Tabernacles And the frequent Repetition of this Sacrifice was to intimate that nothing was accepted with God but on the account of what was prefigured thereby namely that Perfect Sacrifice which took away the sin of the world There were also especial Occasions of it with reference unto the persons before enumerated which have been collected by others The Principal Ceremony in the Manner of its Oblation was the disposal of the § 42 Blood For the Blood of this Sacrifice had a triple disposall The main of the Blood was poured out at the bottom of the Altar of Burnt-offerings in the Court before the door of the Tabernacle v. 7. A part of it was taken and carried by the High Priest into the Sanctuary and put upon the horns of the Altar of Incense that was
Lyranus Cajetan Estlus Ribera A Lapide all desert their own Text and expound the words according to the Original The Antients also as Chrysostom Theophilact and Oecumenius lay the chief weight of their whole Exposition of this place on the words omitted in that Translation The doctrine of purging our sins by Christ is deep and large extending its self unto many weighty heads of the Gospel but we shall follow our Apostle and in this place pass it over briefly and in general because the consideration of it will directly occur unto us in our progress Two things the Apostle here expresseth concerning the Messiah and one which is the foundation of both the other he implyeth or supposeth First He expresseth What he did he purged our sins Secondly How he did it he did it by himself That which he supposeth as the foundation of both these is that he was the Great High Priest of the Church they with whom he dealt knowing full well that this matter of purging sins belonged only unto the Priest Here then the Apostle tacitely enters upon a Comparison of Christ with Aaron the High Priest as he had done before with all the Prophetical Revealers of the Will of God and as he named none of them in particular no more doth he here name Aaron but afterwards when he comes more largely to insist on the same matter again he expresly makes mention of his name as also of that of Moses And in both the things here ascribed unto him as the great High Priest of his Church doth he prefer him above Aaron First In that he purged our sins that is really and effectually before God and in the Conscience of the sinner and that for ever Whereas the Purgation of sins about which Aaron was employed was in its self but typical external and representative of that which was true and real both of which the Apostle proves at large afterwards Secondly In that he did it by himself or the offering of himself whereas what ever Aaron did of this kind he did it by the offering of the blood of Bulls and Goats as shall be declared And hence appears also the vanity of the Gloss of a learned man on these words postquam saith he morte sua causam dedisset ejus fidei per quam à peccatis purgamur quod nec Moses fecerat nec Prophetae For as we shall see that Christs purging of our sins doth not consist in giving a ground and cause for faith whereby we purge our selves so the Apostle is not comparing the Lord Christ in these words with Moses and the Prophets who had nothing to do in the work of purging sin but with Aaron who by Office was designed thereunto Let us then see what it is that is here ascribed unto the Lord Christ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth most frequently denote real actual Purification either of outward defilements by healing and cleansing as Mark 1.40 Chap. 7.19 Luke 5.12 or spiritual defilements of sin by sanctifying Grace as Acts 15.9 2 Cor. 7.1 Ephes. 5.26 But it is also frequently used in the same sense with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to purge by Expiation or Attonement as Heb. 9.22 23. And in the like variety is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also used But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make a Purgation or Purification of our sins cannot here be taken in the first sense for real and inherent sanctifying First Because it is spoken of as a thing already past and perfected having purged our sins when Purification by Sanctification is begun only in some not all at any time perfected in none at all in this world Secondly Because he did it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by himself alone without the use or Application of any other medium unto them that are purged When real inherent Sanctification is with washing of Water by the word Ephes. 5.26 or by Regeneration and renewing of the Holy Ghost Titus 3 5. And the gloss above mentioned that Christ should purge us from our sins in his death by occasioning that Faith whereby we are cleansed is excluded as was in part shewed before by the Context That is assigned unto the death of Christ as done really and effectually thereby which was done tipically of old in the Legal Sacrifices by the Priests as is evident from the Antithâ—sis couched in that Expression by himself But this was not the way whereby sins were of old purged by Sacrifices namely by the begetting a perswasion in the minds of men that should be useful for that purpose and therefore no such things is here intended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then is such a purging as is made by Expiation Lustration and Attonement That is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Propitiatio Attonement Propitiation So is that Word rendered by the LXX Exod. 29.36 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the day of Attonement or Expiation They do indeed mostly render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to propitiate to appease to attone but they do it also by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to purge as Exod. 29.37 and Chap. 30 10. So also in other Authors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is expiatio expiamentum piaculum Expiation Attonement diversion of guilt So Lucian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We cast him down headlong for an expiation of the Army or as one that by his death should expiate bear take away the guilt of the Army And such Lustrations were common among the Heathen when Persons devoted themselves to destruction or were devoted by others to purge lustrate bear the guilt of any that they might go free such were Codius Menaeceus and the Decii whose stories are known This purging then of our sins which the Apostle declareth to have been effected before the Ascension of Christ and his sitting down at the Right Hand of God consisteth not in the actual Sanctification and Purification of believers by the Spirit in the Application of the blood of Christ unto them but in the Attonement made by him in the Sacrifice of himself that our sins should not be imputed unto us And therefore is he said to purge our sins and not to purge us from our sins And where ever sins not sinners are made the Object of any Mediatory acts of Christ that act immediately respecteth God and not the sinner and intends the removal of sin so as that it should not be imputed So Chap. 2.17 of this Epistle he is a merciful High Priest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to reconcile the sins of the people that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make Attonement or Reconciliation with God for the sins of the people And again He underwent death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the redemption of Transgressions under the first Covenant that is to pay a price for them that transgressors might be set free from the sentence
of the Law So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as much as having made attonement for our sins And this the Apostle further declareth by manifesting the Way whereby he did it that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by himself that is by the Sacrifice and Offering of himself as Chap. 9.14 Ephes. 5.2 The High Priest of old made Attonement and typically purged the sins of the People by sacrificing of Beasts according unto the Appointment of the Law Levit. 16. This High Priest by the Sacrifice of himself Isa. 53.10 Heb. 9.12 Of the nature of Propitiatory or Expiatory Sacrifices we must treat at large afterwards We keep our selves now unto the Apostles general Proposition expressing briefly the Sacerdotal Office of Christ and the Excellency of it in that he really purged our sins and that by the Sacrifice of himself And this was in and by his death on the Cross with his antecedent preparatory sufferings Some distinguish between his Death and the Oblation of himself This they say he performed in Heaven when as the High Priest of his Church he entered into the Holiest not made with hands whereunto his death was but a preparation For the slaying of the Beast they say was not the Sacrifice but the offering of its blood upon the Altar and the carrying of it into the Holy Place But this utterly overthrows the whole Sacrifice of Christ which indeed is the thing by them aimed at It is true the slaying of the Beast was not the whole Sacrifice but only an essential part of it as was also the offering of its blood and the sprinkling of it in the Holy Place in the anniversary Sacrifice of Attonement but not in any other And the Reason why the whole Sacrifice could not consist in any one Action arose meerly from the imperfection of the things and persons employed in that work The Priest was one thing the Beast to be sacrificed another the Altar another the Fire on the Altar another the Incense added another each of them limited and designed unto its peculiar end so that the attonement could not be made by any one of them nor the Sacrifice consist in them But now in this sacrifice of Christ all these meet in one because of his Perfection He himself was both Priest Sacrifice Altar and Incense as we shall see in our progress and he perfected his whole sacrifice at once in and by his death and blood-shedding as the Apostle evidently declares Chap. 9.12.14 Thus by himself did Christ purge our sins making an Attonement for them by the sacrifice of himself in his death that they should never be imputed unto them that believe And this part of this Verse will afford us also this distinct Observation So great was the work of freeing us from sin that it could no otherwise be effected but by the self-sacrifice of the Son of God Our Apostle makes it his design in several places to evince that none of those things from whence mankind usually did or might with any hopes or probabilities expect relief in this case would yield them any at all The best that the Gentiles could attain all that they had to trust unto was but the Improvement of natural Light and Reason with an attendance unto those seeds and Principles of Good and Evil which are yet left in the depraved nature of man Under the Conduct and in Obedience unto these they sought for Rest Glory and Immortality how miserably they were disappointed in their aims and expectations and what a wofull issue all their endeavours had the Apostle declares and proves at large Rom. 1.18 unto the end The Jews who enjoyed the benefit of Divine Revelation having lost for the most part the true spiritual import of them sought for the same ends by the Law and their own diligent Observation of it They rested in the Law Rom. 2.17 namely that by it they should obtain Deliverance from sin and Acceptance with God and followed after it Chap. 9.31 that is to attain Righteousness and Salvation by it And this seemed to be a sufficient bottom and foundation for them to build upon for having lost the spiritual Understanding the use and End of the Law as renewed unto them in the Covenant of Horeb they went back unto th◠primitive Use and End of it upon its first giving in Innocency and foolishly thought as many more yet do that it would do the same things for sinners that it would have done for men if they had not sinned in Adam that is have given them Acceptance with God here and Eternal Life hereafter Wherefore the Apostle in many places takes great pains to undeceive them to rectifie their mistake and to prove that God had no such design in giving them the Law as that which they would impose upon him And First He asserts and proves in general that the Law would deceive their Expectation and that by the deeds of the Law no flesh should be justified Rom. 3.20 and that it would not give them life Gal. 3.21 or Righteousness And that they might not complain that then God himself had deceived them in giving a Law that would not serve the turn for which it was given he declares Secondly That they had mistaken the End for which the Law was renewed unto them which was not that it might give them Life or Righteousness but that it might discover sin exact obedience and by both drive and compell them to look out after some other thing that might both save them from their sin and afford them a Righteousness unto Salvation And furthermore he Thirdly Acquaints them whence it was that the Law was become unsufficient for these ends and that was because it was become weak through the flesh Rom. 8.3 The Law was able to continue our Acceptance with God in that condition wherein at first we were created but after that man by sin became flesh to have a Principle of Enmity against God in him bringing forth the fruits of sin continually the Law stood aside as weakened and insufficient to help and save such an one And these things the Apostle expresly and carefully insists upon in his Epistles to the Romans and Galatians But Thirdly Though the Law and an earnest endeavour after the Observation of it in general would not serve to save us from our sins yet there were especial Institutions of the Law that were appointed for that End and Purpose as namely the Sacrifices in particular which were designed to make Attonement for the delivery of sinners and to procure their Reconciliation with God These the Jews principally rested on and trusted unto and indeed to expect Righteousness and Justification by the Mosaical Sacrifices as they did was far more rational than to expect it by the Works of the Moral Law as some now do for all Good works what ever are required in the Law and so far are works of the Law For in the Sacrifices there was a supposition of sin and an
appearance of a compensation to be made that the sinner might go free but in the Moral Law there is nothing but absolute universal and exact Righteousness required or admitted without the least provision of relief for them who come short therein But yet our Apostle declarâ—s and proves that neither were these available for the End aimed at as we shall see at large on the ninth and tenth Chapters of this Epistle Now within the compass of these three Natural Light or Reason with ingrafted principles of Good and Evil the Moral Law and the Sacrifices thereof do lye and consist all the hopes and endeavours of sinners after Deliverance and Acceptance with God Nothing is there that they can do or put any confidence in but may be referred unto one of these heads And if all this fail them as assuredly they will which we might prove by Reasons and Demonstrations in numerable though at present we content our selves with the Testimonies above reported it is certain that there is nothing under Heaven can yield them in this case the least relief Again This is the only way for that End which is suited unto the Wisdom of God The Wisdom of God is an infinite abysse which as it lyes in his own Eternal breast we cannot at all look into We can only adore it as it breaks forth and discovers it self in the Works that outwardly are of him or the Effects of it Thus David in the consideration of the Works of God falls into an admiration of the Wisdom whereby they were made Psal. 104.24 and Psal. 136.5 The Wisdom of God opens and manifests its self in its Effects and thence according unto our measure do we learn what doth become it and is suitable unto it But when the Holy Ghost cometh to speak of this Work of our Redemption by Christ he doth not only call us to consider singly the Wisdom of God but his Various and manifold Wisdom Ephes. 3.10 and affirms that all the Treasures of Wisdom are hid in it Col. 2.3 plainly intimating that it is a work so suited unto so answering the Infinite Wisdom of God in all things throughout that it could no otherwise have been disposed and effected And this as well upon the account of the Wisdom of God its self absolutely considered as also as it is that Property whereby God designs and effects the glorifying of all other Excellencies of his Nature whence it is called various or manifold so that we may well conclude that no other way of Deliverance of sinners was suited unto the Wisdom of God Secondly This was alone answered the Holiness and Righteousness of God He is an holy God who will not suffer the guilty to go free of purer eyes than to behold iniquity and his Judgement is that they who commit sin are worthy of death Sin is contrary to his Nature and his Justice requireth that it go not unpunished Besides he is the great and supream Governour of all and whereas sin breaketh and dissolveth the dependance of the creature upon him should he not avenge that defection his whole Rule and Government would be disannulled But now if this Vengeance and Punishment should fall on the sinners themselves they must perish under it eternally not one of them could escape or ever be freed or purged from their sins A commutation then there must be that the Punishment due to sin which the Holiness and Righteousness of God exacteth may be inflicted and Mercy and Grace shewed unto the sinner That none was able fit or worthy to undergo this penalty so as to make a compensation for all the sins of all the Elect that none was able to bear it and break through it so as that the End of the undertaking might be happy blessed and glorious on all hands but only the Son of God we shall farther manifest in our progress and it hath been elsewhere declared And this First should teach us to live in an Holy Admiration of this mighty and wonderful product of the Wisdom Righteousness Grace and Goodness of God which had found out and appointed this Way of delivering sinners and have gloriously accomplished it in the self-sacrifice of the Son of God The Holy Ghost every where proposeth this unto us as a Mysterie a great and hidden Mysterie which none of the Great or Wise or Disputers of the World ever did or could come to the least acquaintance withall And three things he asserts concerning it First That it is revealed in the Gospel and is thence alone to be learned and attained whence we are invited again and again to search and enquire diligently into it unto this very End that we may become wise in the Knowledge and Acknowledgement of this deep and hidden Mysterie Secondly That we cannot in our own strength and by our own most diligent Endeavours come to an holy Acquaintance with it notwithstanding that Revelation that is made of it in the letter of the Word unless moreover we receive from God the Spirit of Wisdom Knowledge and Revelation opening our eyes makeing our minds spiritual and enabling us to discover these depths of the Holy Ghost in a spiritual manner Thirdly That we cannot by these helps attain in this life unto a perfection in the knowledge of this deep and unfathomable Mysterie but must still labour to grow in Grace and in the Knowledge of it Our thriving in all Grace and Obedience depending thereon All these things the Scripture abounds in the Repetition of And besides it every where sets forth the blessedness and Happiness of them who by Grace obtain a spiritual insight into this Mysterie and themselves also find by experience the satisfying Excellency of it with the Apostle Phil. 3.8 all which Considerations are powerful motives unto this Duty of enquiring into and admiring this wonderful Mysterie wherein we have the Angels themselves for our Associates and Companions 2. Consider we may also the unspeakable Love of Christ in this work of his delivering us from sin This the Scripture also abundantly goeth before us in setting forth extolling commending this Love of Christ and calling us to an holy consideration of it Particularly it shews it accompanied with all things that may make Love expressive and to be admired For First It proposeth the Necessity and Exigency of the Condition wherein the Lord Christ gave us this relief that was when we were sinners when we were lost when we were Children of Wrath under the Curse when no eye did pitty us when no hand could relieve us And if John mourned greatly when he thought that there was none found worthy in Heaven or Earth to open his Book of Visions and to unloose the seals thereof how justly might the whole Creation mourn and lament if there had been none found to yield Relief when all were obnoxious to this fatal ruine And this is an exceeding commendation of the love of Christ that he set his hand to that work which none could touch and put
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
and enemies are the same Rom. 5. v. 8 10. Col. 1. v. 21. It is that which makes special direct and immediate opposition to the quickning sanctifying and saving of his his people Rom. 7. v. 21 23. Jam. 1. v. 14 15. 1 Pet. 2. v. 11. 3. Sathan is the sworn enemy of Christ the adversary that openly constantly avowedly opposeth him in his Throne Matth. 16.18 Ephes. 6. v. 12. 1 Pet. 5.8 And he exerts his enmity by temptations 1 Cor. 7. v. 5. 1 Thess. 3. v. 5. accusations Rev. 12. v. 10. persecutions Rev. 2. v. 10. All which are the works of an enemy 4. The World is also a professed enemy of the Kingdom of Christ Joh. 15. v. 18. in the Things of it the Men of it the Rule of it it sets it self against the work of the Lord Christ on his Throne The things of it as under the curse and subject to vanity are suited to alienate the hearts of men from Christ and so act an enmity against him Jam. 4. v. 4. 1 Joh. 2. v. 15 16 17. 1 Tim. 6. v. 9 10 11. Matth. 13. v. 22 The men of the world act the same part Matth. 10. v. 22. chap. 24. v. 9. By examples by temptations by reproaches by persecutions by allurements they make it their business to oppose the Kingdom of Christ. And to that end is the Rule of it for the most part directed or over-ruled 1 Cor. 15. v. 24 25. 5. Death is also an enemy so it is expresly called 1 Cor. 15.26 it designs execution of the first Curse against all believers and therein contributes aid and Assistance unto all other Adversaries giving up its self to the service of Satan and therefore said to be in his power Chap. 2.14 of this Epistle and borrows a sting of sin 1 Cor. 15.56 to make its self the more terrible and sharp 6. The Grave is an Adversary also It fights against the faith of the Subjects of Christ by reducing their Mortality into Corruption and holding fast the dead untill they are powerfully rescued from the jaws of it 7. Lastly Hell is that Enemy in a subordination whereunto all these others do act They all aim to bring men into Hell which is an Eternal Enemy where it prevails This attends the workings and successes of those other Adversaries to consume and destroy if it were possible the whole Inheritance of Christ Rev. 6.8 All these are Enemies to Christ in his Work and Kingdom with every thing that contributes aid or Assistance unto them every thing that they make use of in the pursuit of their Enmity against him Now all these Enemies as far as they oppose the spiritual internal carrying on of the work of Christ must be made the footstool of his feet The Expression is Metaphorical and is to be interpreted and applyed variously according to the Nature and Condition of the Enemies with whom he hath to do The Allusion in general is taken from what was done by Joshua his Type towards the Enemies of his people Josh. 10. v. 24. To shew the ruine of their power and his absolute prevalency against them he caused the people to set their feet upon their necks See 2 Sam. 22.39 Psal. 8.6 To have his Enemies then brought under his feet is to have an absolute compleat conquest over them And their being made his footstool their perpetual and unchangeable Duration in that condition under the weight of what ever burden he shall be pleased to lay upon them This being that which is to be done we may consider how it is accomplished now this whole work of conquest and prevalency over all his enemies is done 1. Meritoriously 2. Exemplarily 3. Efficiently 1. Meritoriously By his Death and blood-shedding he hath procured the sentence of Condemnation in the Cause depending between him and them to be pronounced against them so that they shall have no more Right to exert their Enmity against him or his He hath given them all their deaths wounds and leaves them to dye at his pleasure So hath he prevailed against the Law Gal. 3.13 Col. 2.14 Rom. 7.6 He hath removed that strength which it gave to sin 1 Cor. 15.55 56. So that it hath no right to disquiet or condemn any of his Subjects for the future And 2. Against sin Rom. 8.2 3. So that it should not reign in nor condemn his any more And 3. Satan also Heb. 2.14 15. as to all pretence of Liberty or Right unto any part of his cursed work And 4. So likewise the World Joh. 16.33 Gal. 1.4 And against 5. Death Heb. 2.14 15. 1 Cor. 15.55 56. with 6. The Grave and 7. Hell or the wrath to come 1 Thess. 1.10 They are all meritoriously conquered in his death and Resurrection And all this hath he done for his Church 2. Exemplarily All these Adversaries peculiarly exercised their Enmity against and tryed their strength and power upon his own person The Law brought its curse upon him Gal. 3.13 Sin its Guilt 2 Cor. 5.21 Rom. 8.2 3. Satan put forth all his power against him Col. 2.15 as also did the World in all sorts of things and persons in all kinds of Opposition and Persecutions Death also he tasted of Heb. 2.9 and lay in the Grave descending into the lower parts of the earth Ephes. 4.9 And he was not unassaulted by the pains of Hell when he bare our Iniquities Isa. 53.5 6 10. Now all of them did he absolutely conquer in his own person For he satisfied the Law removed the Curse and took it away Rom. 8.3 made an end of sin Dan. 9.24 destroyed the Devil Heb. 2.14 and triumphed over him Col. 2.15 subdued the world John 16. â—3 conquered death Acts 2.24 and the Grave v. 27. and Hell also And in his own person hath he set an Example of what shall be done in and for the whole Church 3. It is done Efficiently in by and for his whole Church and this in three instances 1. Initially in their Vnion with himself When and as he unites any of them unto himself he begins the conquest of all Enemies in them and for them giving them a Right to the compleat total and final Victory over them all 2. Gradualy he carries them on in their several seasons towards perfections treading down their Enemies by degrees under them And 3. Perfectly at the last day when having freed them from the Law and sin trodden down Satan prevailed against the World recovered them from death rescued them from the Grave and delivered them from Hell he shall be himself perfectly victorious in them and they made compleatly sharers in his Victory wherein the making of all his Enemies his Footstool consisteth Secondly The Kingdom of Christ respects his Administration of it visibly in this world in the Profession and Obedience of his Subjects unto him and this also with the Opposition made unto it is respected in this Expression God the Father in the Exaltation of Jesus Christ hath given unto him
and Ends of it that it no way takes off from the evidence of their subordination and subjection unto him And with this Demonstration the Apostle closeth the Argument he had so long insistâ—d on Of the nature of this Ministery of Angels for the good of them that shall inherit salvation because it belongs not directly unto the present design of the Apostle and would in the full consideration of it cause a long diversion from the work in hand I shall not treat although it be a matter singularly deserving our meditation For the present it may suffice us to observe That in the government and protection of his Saints here below both as to the dispensation of Grace and Providence God is pleased to make use of the Ministery of Angels wherein much of their Honour and our Safety doth consist For a close of the whole we may only observe the Way and Manner whereby the Apostle proposeth this doctrine of the Ministery of Angels unto the Hebrews Are they not saith he he speaks of it as a matter well known unto them and acknowledged by them Their Nature their Dignity their Office was declared in the Old Testament Thence were they instructed that as to their Nature they were Spirits in Dignity Thrones Principalities and Powers in Office Ministers unto God sent out for the good of his Church And therefore these things the Apostle in sundry places takes for granted as those that were already known and received in the Church of God Rom. 8. v. 32. Ephes. 1. v. 20 21. Col. 1. v. 16. This Doctrine then I say was propagated from the Jews unto the Christians And from them also came forth much of that curiosity and superstition about Angels which afterwards infected the minds of many in the Christian Church For after they were forsaken of God and began to give up themselves unto vain speculations there was not any thing wherein the vanity of their minds did more early manifest it self than in their imaginations about Angels wherein they exercise themselves unto this day For to omit their monstrous figments about the Original of Devils most of whom they affirm to have been begotten by Adam on Lilith before God formed Eve and many to have issued from Adam and Eve severally whilst they lived separate an 150 years after the death of Abel as later follies it is certain that some of them began to vent curiosities about Angels in the Apostles time Col. 2.18 and to express their fancies about their Names Orders Degrees and Employments And this they continue yet to do although they peremptorily deny that they are to be invocated or prayed unto wherein they are out-done by others Names they have invented for them innumerable and those many of them uncouth and insignificant Orders also or Degrees they assign unto them some four some five some seven some nine some thirteen according as it hath seemed good unto this or that Great Master among them From them the Pseudodionysius about the fourth or fifth Century after Christ took the occasion and rise of his operous figment about the Celestial Hierarchy though he mixed their inventions with many Peripatetical and Pythagorean notions Aristotle proportioned the number of the Intelligencies unto the Spheres of the Heavens more he granted not The Pythagoreans and Platonicks asserted all things here below to be influenced by the Planets in their Orbs the inferiour receiving a communication of vertue from the higher and imparting it unto them beneath So they interpreted the Exsection of Saturn by Jupiter as that of Coelum by Saturn to be the interception of their procreative influence that it should not immediately be communicated unto things below but by them Out of all these fancies did Dionysius raise his Hierarchy From the Jews he took the Disposition of his Angels into Orders of Superiority and Rule from Aristotle their number placing an Order instead of a single Intelligence to answer what is taught in the Scripture concerning their multitude and from the Pythagorean Platonicks the communication of Light Knowledge and Illumination from God by the highest to the lowest Series or Order and from them to Men on earth And on this foundation such as it is are built the Discourses of many Commentators on this place in their Enquiries whether Angels of the Superiour Orders are sent forth to minister for the good of Believers which is denied by many though by some later Expositors as Estius Ribera Tena A Lapide granted and proved not without much ado So hard is it sometimes for men to cast down sear-crows of their own setting up It remaineth only that we close our whose discourses on this Chapter with some Observations for our own use and instruction from this last Verse as 1. The highest Honour of the most glorious Spirits in Heaven is to minister unto the Lord in the service whereunto he appoints them This is the Office this the work of Angels and this is their Honour and Glory For what greater Honour can a Creature be more partaker of than to be emploied in the service of his Creator What greater glory than to stand in the Presence and to do the Will of the King of Heaven If it be an Honour on earth to stand before Princes dying perishing men and that unto men in nature and kind equal unto those before whom they stand what is it for them who by nature are at an infinite distance from the Glory of God to stand before him who lives for ever and ever And surely it will be unconceivably woful unto poor souls at the last day to find how they despised in this world a share and interest in that service which is and ever was the Glory and Honour of Angels 2. Such is the love and care of God towards his Saints labouring here below that he sends the most glorious Attendants on his Throne to minister unto him in taking care of them He who gave his only Son for them will not spare to send his holy Angels unto them Heaven and earth shall be witnesses of his care of them and the value that he puts upon them Now this being a matter of so great importance as it is unto the Churches consolation and the Doctrine directly taught in the Text we may a little farther enquire into it in answer unto these two Questions First Wherefore God is pleased to use the Ministry of Angels in the dispensation of his care and good will unto the Church the Heirs of salvation seeing he can by an Almighty facility exert all the effects of it by his own immediate Power Secondly Vnto what especial end and purpose doth God make use of the Ministery of Angels for the good of them that believe For the first of these the principal account of it is to be resolved into his own Sovereign Will Wisdom and Pleasure Thus are we always to live in an holy Admiration of him when ever we consider any of his works or ways Rom. 11.
â—â—â—e and immortality were brought to light by the Gospel so death and hell the punâ—â—â—ment of sin under the wrath of God are more fully declared therein The Nature of the judgment to come the duration of the penalties to be inflicted on unbelievers with such intimations of the nature and kind of them as our understandings are able to receive are fully and frequently insisted on in the New Testament whereas they are very obscurely only gathered out of the Writings of the Old 2. The punishment threatned in the Gospel is as unto degrees greater and more sore than that which was annexed to the meer transgression of the first Covenant Hence the Apostle calls it death unto death 2 Cor. 2.16 by reason of the sore aggravations which the first sentence of death will receive from the wrath due unto the contempt of the Gospel Separation from God under eternal punishment was unquestionably due to the sin of Adam and so consequently unto every transgression against the first Covenant Gen. 2.17 Rom. 5.12 13 14. But yet this hinders not but that the same penalty for the nature and kind of it may receive many and great aggravations upon mens sinning against that great Remedy provided against the first guilt and prevarication which it also doth as shall farther afterwards be declared And this ought they to be well acquainted withall who are called unto the Dispensation of the Gospel A fond conceit hath befallen some that all denunciations of future wrath even unto unbelievers is Legal which therefore it doth not become the Preachers of the Gospel to insist upon so would men make themselves wiser than Jesus Christ and all his Apostles yea they would disarm the Lord Christ and expose him to the contempt of his vilest enemies There is also we see a great use in these Evangelical threatnings unto believers themselves And they have been observed to have had an effectual ministery both unto Conversion and Edification who have been made wise and dextrous in managing Gospel Comminations towards the consciences of their hearers And those also that hear the Word may hence learn their duty when such threatnings are handled and opened unto them II. All punishments annexed unto the transgression either of the Law or Gospel are effects of God's vindictive Justice and consequently just and equal A meet recompence of reward What it is the Apostle doth not declare but he doth that it is just and equal which depends on the Justice of God appointing and designing of it Foolish men have always had tumultuating thoughts about the judgments of God Some have disputed with him about the equity and equality of his ways in judgments temporal Ezek. 18. and some about those that shall be eternal Hence was the vain imagination of them of old who dreamed that an end should be put after some season unto the punishment of Devils and wicked men so turning hell into a kind of Purgatory Others have disputed in our days that there shall be no hell at all but a meer annihilation of ungodly men at the last day These things being so expresly contrary to the Scripture can have no other rise but the corrupt minds and affections of men not conceiving the reasons of God's judgments nor acquiescing in his Sovereignty That which they seem principally to have stumbled at is the assignation of a punishment infinite as to its duration as well as in its nature extended unto the utmost capacity of the subject unto a fault temporary finite and transient Now that we may justifie God herein and the more clearly discern that the punishment inflicted finally on sin is but a meet recompence of reward we must consider First That God's Justice constituting and in the end inflicting the reward of sin is essential unto him Is God unjust saith the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 3.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anger or wrath is not that from whence punishment proceedeth but punishment it self God inflicteth wrath anger or vengeance And therefore when we read of the anger or wrath of God against sin or sinners as Rom. 1.18 the expression is metonymical the cause being designed by the effect The true fountain and cause of the punishment of sin is the Justice of God which is an Essential property of his Nature natural unto him and inseparable from any of his works And this absolutely is the same with his Holiness or the infinite Purity of his Nature So that God doth not assign the punishment of sin arbitrarily that he might do so or otherwise without any impeachment of his Glory but his Justice and his Holiness indispensibly require that it should be punished even as it is indispensibly necessary that God in all things should be just and holy The holy God will do no iniquity the Judge of all the earth will do right and will by no means acquit the guilty This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the judgement of God that which his Justice requireth that they which commit sin are worthy of death Rom. 1.32 And God cannot but do that which it is just that he should do See 2 Thess. 1.6 We have no more Reason then to quarrel with the Punishment of sin than we have to repine that God is Holy and Just that is that he is God for the one naturally and necessarily followeth upon the other Now there is no Principle of a more uncontrolable and Soveraign Truth written in the hearts of all men than this that what the Nature of God or any of his Essential Properties require to be is holy meet equal just and good Secondly That this Righteousness or Justice of God is in the Exercise of it inseparably accompanied with infinite Wisdom These things are not diverse in God but are distinguished with respect unto the various manners of his actings and the variety of the Objects which he acteth towards and so denote a different Habitude of the Divine Nature not diverse things in God They are therefore inseparable in all the works of God Now from this Infinite Wisdom of God which his Righteousness in the constitution of the punishment of sin is eternally accompanied withal two things ensue 1. That He alone knoweth what is the true desert and demerit of sin and but from his Declaration of creatures not any And how shall we judge of what we know nothing but from him but only by what he doth We see amongst men that the guilt of crimes is aggravated according to the Dignity of the Persons against whom they are committed Now no creature knowing him perfectly against whom all sin is committed none can truly and perfectly know what is the desert and demerit of sin but by his Revelation who is perfectly known unto himself And what a madness is it to judge otherwise of that we do no otherwise understand Shall we make our selves Judges of what sin against God doth deserve Let us first by searching find out the Almighty unto Perfection and then
consideration of previously unto his Application of this Testimony in a peculiar manner unto Jesus v. 8. We sâ—e not all things Now there is not any thing absolutely necessary to make good the Apostles Reasoning but what is comprized in these two general Assertions which lye evident in the Text and are acknowledged by all We shall therefore distinctly consider the Testimony it self The whole of it consists in a Contemplation of the Infinite Love and Condescension of God towards man which is set out 1. In the manner of the expressing it 2. In and by the words of the Expression 3. In the Acts of the Mind and Will of God wherein that Condescension and Grace consisted and 4. In the Effects thereof in his dispensation towards him First In the manner of the Expression What is man by way of Admiration yea he cryes out with a kind of astonishment The immediate Occasion hereof is omitted by the Apostle as not pertinent unto his purpose but it is evident in the Psalm David having exercised his thoughts in the contemplation of the Greatness Power Wisdom and Glory of God manifesting themselves in his mighty works especially the Beauty Order Majesty and usefulness of the Heavens and those glorious bodies which in them present themselves to all the world falls thereon into this Admiration that this great and infinitely Wise God who by the word of his mouth gave Being and Existence unto all those things and thereby made his own Exellencies conspicuous to all the world should condescend unto that Care and Regard of man which on this occasion his thoughts fixed themselves upon What is man saith he And this is or should be the great Vse of all our Contemplation of the works of God namely that considering his Wisdom and Power in them we should learn to admire his Love and Grace in setting his heart upon us who are every way so unworthy seeing he might for ever satisfie himself in those other appearingly more glorious products of his Power and Godhead Secondly He farther expresseth his Admiration at this Condescension of God in the words that he useth intimating the Low and mean Estate of man in his own nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what is poor miserable mortal man obnoxious to Grief Sorrow Anxiety Pain Trouble and Death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the Greeks have no name for man fully expressing that here used by the Psalmist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cometh nearest it but is not used in the Scripture He adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Son of man of one made of the earth This name the Apostle alludes to yea expresseth 1 Cor. 15.45 47. The first man Adam is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the earth earthly So was it recorded of old Gen. 2.7 The Lord God formed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That man Adam which was the Father of us all of the dust of the ground and so again Gen. 3.19 Poor man made of the dust of the ground When the Scripture would express Man with reference unto any thing of Worth or Excellency in him it calls him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are Sons of men in Place Power and esteem So these words are distinguished Psalm 62.9 where we translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sons of Adam men of low degree and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sons of Ish men of high degree Now the Psalmist useth this expression to heighten his Admiration at the Grace and Condescension of God And as the Person of the first Adam cannot be here especially intended For although he made himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a miserable man and subject unto death yet was he not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Son of man of any man for he was of God Luke 3. ult So there is nothing in the words but may properly be ascribed unto the nature of man in the Person of the Messiah For as he was called in an especial manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Son of man so was he made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man subject to sorrow and acquainted above all men with grief and trouble and was born on purpose to dye Hence in the contemplation of his own miserable condition wherein unto the Dolorous afflicting Passions of Humane Nature which he had in himself outward Oppositions and Reproaches were superadded he cryes out concerning himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 22.7 I am a worm and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man of any consideration in the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at best Thirdly He expresseth this Condescension of God in the Affections and acting of his mind towards man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that thou remembrest him or art mindfull of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that thou shouldst be mindful of him To Remember in the Scripture when ascribed unto God alwayes intends some Act of his mind and Purpose of his Will and that either for good or evil towards them that are remembred in a signal manner So also is Remembrance it self used On this account God is said sometimes to remember us for good and sometimes to remember our sins no more So that it denotes the Affection of the mind of God towards any creature for Good or Evil attended with the Purpose of his Will to act towards them accordingly In the first way it is here used and so also by Job Chap. 7.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What is man that thou shouldst magnifie him that thou shouldst set thine heart upon him That is Remember him or be mindful of him set thine heart upon him for Good The frame of the heart and mind of God towards the Nature of man in the Person of Jesus Christ in reference unto all the Good that he did in it and by it is intended in this Expression The whole Councel and Purpose of God concerning the salvation of mankind in and by the Humiliation Exaltation and whole Mediation of the man Christ Jesus is couched herein Fourthly There are in this Condescension the Effects of this Act of Gods Mind and Will in remembring of man And they are expressed 1. Under one General head and 2. In Particular Instances of them First The general effect of Gods remembring man is that he visiteth him As the same word is used in Job in the place before mentioned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though variously used yet it constantly denotes the acting of a supâ—riour towards an inferiour And though it be often otherwise used yet commonly it expresseth the acting of God towards his people for good And in especial is this term of visiting used to express the acting of of God in doing of us good by sending of Jesus Christ to take our nature on him Luke 1.68 He hath visited and redeemed his people And to the same purpose v. 78. The day spring from on high hath visited us both relating to the acting of God towards us in the Person of his Son incarnate So Chap. 7.16
Exposition of another part of Christs Mediation as prophesied of in this place For though he was so lessened yet it was not on his own account but that by the grace of God he might taste death for every man Secondly For the other part of the testimony We see saith he upon the evidences mentioned that he is crowned with glory and honour and consequently that all things are put under his feet So that the whole testimony in both parts of it is verified in him and in him alone And hereby he fully evinceth what he had before proposed unto confirmation namely the preheminence of Jesus the Messiah above the Angels or principal Administrators of the Law in this especial instance That the world to come was put into subjection unto him and not unto them and therefore in the state of the Church intended in that expression are his Teachings his Doctrine his Worship diligently to be attended unto by all those who desire to be partakers of the promises and good things thereof Secondly There seems to be a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the words by a transposition of some expressions from their proper place and coherence which must be removed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some would have those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to belong to the subject of the Proposition whose praedicate alone is crowned with glory and honour whereof the suffering of death is inserted as the meritorious cause So reading the words to this purpose We see that Jesus who was for a little while made lower than the Angels for his suffering of death is crowned with glory and honour Others would have Jesus alone to be the subject of the Proposition of whose praedicate there are two parts or two things are affirmed concerning him First that he was made lower than the Angels the reason whereof is added namely that he might suffer death which is farther explained in the close of the verse by the addition of the Cause and End of that his suffering That by the grace of God he might taste of death for every man so reading the words to this purpose We see Jesus made lower than the Angels for the suffering of death crowned or and crowned with glory and honour The difficulty principally consists in this only namely whether the Apostle by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the suffering of death intend the final cause of the humiliation of Christ he was made low that he might suffer death or the meritorious cause of his Exaltation for or because he suffered death he was crowned with glory and honour And the former seems evidently the intention of the words according to the latter resolution of them and our application of the testimony fore-going For 1. if the cause and means of the Exaltation of Christ had been intended it would have been expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 requiring a Genitive case where the cause or means of any thing is intended but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expresseth the end of what was before affirmed 2. These words for the suffering of death must express either the minoration and humiliation of Christ or the end of it if they express the end of it then we obtain that which is pleaded for he was made less that he might suffer If they express his minoration it self then the end of it is contained only in the close of the verse that he might taste of death for every man In which exposition of the words the sense would be that he suffered death that by the grace of God he might taste death which is no sense at all 3. If those words denote only the means or meritorious cause of the Exaltation of Christ I enquire what is the medium intended of that end in the close 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he by the grace of God he might taste death The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that so plainly refers unto some preparatory means preceding which in this way can be nothing but the crowning him with glory and honour which we know was not the means but the effect of it He was humbled not exalted that he might taste of death 4. The Apostle doth not meerly take it for granted that Jesus was for a little while made lesser than the Angels but asserts it as proved in the testimony insisted on whereunto he subjoyns the end of that his comparative minoration because he intended it as the especial subject of his ensuing discourse This therefore is the importance and natural order of the words But we see Jesus crowned with glory and honour who was for a little while made lower than the Angels for the suffering of death that he by the grace of God might taste death for every man And the only reason of the transposition of the words consisteth in the Apostles following the order of the things testified unto by the Psalmist first his Humiliation then his Exaltation and yet connecting that which he would next treat of unto that which was first laid down passing by the other as now sufficiently confirmed Thirdly The general design of the words and their order being cleared we shall open them in particular seeing that besides the application of the testimony of the Psalmist unto the Lord Jesus now vindicated there is an assertion in them containing that which of all other things was of most difficult acceptation with the Jews upon the account whereof the Apostle confirms it with many reasons in the verses following to the end of this Chapter And indeed we have here the sum of the Gospel and the Doctrine of it concerning the Person and Office of the Messiah asserted and vindicated from the prejudicate opinions of many of the Jews under these two heads 1. That the salvation and deliverance that God had promised and intended to accomplish by the Messiah was spiritual and eternal from death sin Sathan and hell ending in everlasting glory not temporal and carnal with respect unto the world and the concomitants of it in this life as they vainly imagined 2. That this salvation could be no otherwise wrought nor brought about but by the Incarnation Suffering and death of the Messiah not in especial by Arms War and mighty Power as the People was of old led into Canaan under the conduct of Joshua the Captain of that salvation and as some of them expected yet to be saved and delivered by the Messiah Now the Apostle strengthning his discourse by multiplicity of reasons and arguments he doth not only in these words apply his testimony to what he had before proposed unto confirmation namely the subjection of the world to come unto Christ but also lays in it the springs of those two other Principles which we have mentioned and whose proof and confirmation in the next verses he pursues Sundry things as we have partly seen are contained in the words as first the Exinanition and Humiliation of Christ We see Jesus for a little while made lower and brought into a
also So Secondly It is intimated that there was bitterness in the death he underwent himself compares it unto a Cup whose bitterness he declares by his aversation from it considered absolutely and without reference unto that hand of the Will of God wherein it was held out unto him Matth. 26.39 which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cup was his Lot or Portion Psal. 16.4 that which was prepared for him by his Father And by the same Metaphor he calls the Will of God his meat which he tasted of in the doing and suffering of it To taste of death as is known is an Hebraism So the Rabbins speak Berish. Rab. sect 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first Adam was worthy that he should not taste of death or dye And it compriseth somewhat more than meerly to dye it expresseth also to find out and experience what is in death And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometimes rendered by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to know 2 Sam 19.36 And sometimes the Substantiv by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vnderstanding Job 12.20 So that Christ by tasting of death had experience knew what was in death as threatned unto sinners He found out and understood what bitterness was in that Cup wherein it was given him To which purpose the Rabbins have a Proverb in Jalkut Fol. 265. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that eateth of the Pot knoweth the taste of the Meat that is in it Thus when Agag thought he he should escape a violent death by the sword he expresseth his joy by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Sam. 15.32 The bitterness of death is removed or taken away though dye he must yet he thought he should not taste the bitterness of death or dye bâ— the sword Thirdly His Conquest over death may be also intimated in this Expression for though the Phrase to taste of death be used concerning other Persons also yet as applyed unto Christ the event sheweth that it was only a through taste of it that he had he neither was nor could be detained under the Power of it Acts 2.24 and so is the word to taste used Chap. 6.4 of this Epistle And thus by the Grace of God did he taste of death The End of this his tasting of death it was for others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Extent of this End of his death expressed in that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we shall speak afterwards for the present we consider how he dyed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for them for whom he dyed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is either pro or super or supra for or above or over the latter signification belongs not unto this place As it signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for it is used sometimes as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propter and with respect unto persons is as much as alicujus causa for his sake or in alicujus gratiam or bonum for his good and advantage sometimes as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the stead of another and this is the constant and inviolable sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek pro in Latin where the suffering of one for another is expressed by it And that also is the constant sense of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when used in that case Some Instances on each word will illustrate our intention Thus David expresseth his desire to have dyed in the stead of Absolom that he might have been preserved alive 2 Sam. 18.33 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who will grant me to dye I for thee my Son Absolom that is in thy stead or so that thou mightest be alive So Isa. 43.4 And by that word is still expressed the succeeding of one to another in Government or reigning in the stead of him that deceased 1 Kings 7.7 Chap. 19.16 2 Sam. 10.1 And in general Children succeeding in the place and room of their Fathers Numb 2.12 So that to dye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for another is to dye in his stead the death he should have dyed that he might live or in general to be substituted in the room and place of another So when Jehu commanded his Officers to slay the Priests and Worshippers of Baal he tells them that if any one should let any one of them escape 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his life should go for his life or he should dye in his stead 2 Kings 10.24 So is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used Rom. 5.7 expressing the act of an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that layes down his life instead of anothers as Damon for Pithyas and Nisus for Eurialus Me me adsum qui feci See 1 Pet. 1.21 And it is explained by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perpetually denoting a substitution where Opposition can have no place See Matth. 20.28 Mark 10.45 1 Tim. 2.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro also as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this case is to be rendered hath no other signification So often in the Poet Aenead 5. Hanc tibi Eryx meliorem animam pro morte Daretis Persolvo He slew and Ox and sacrificed it to Eryx instead of Dâ—res who was taken from him And Mezentius upon the death of Lausus his Son who undertook the fight with Aeneas upon the wounding of his Father being slain himself Tantane me tenuit vivendi nate voluptas Vt pro me hostili paterer succedere dextrae Quem genui tuane haec genitor per vulnera servor Morte tuâ vivam Pro me in my stead And of Palinurus by whose death the rest of his companions escaped Vnum pro multis dabitur caput So the Comoedian Verberibus caesum te Dave in pristinum dedam usque ad necem Ea Lege atque omine ut si inde te exemerim ego pro te molam grind in thy stead And Juvenal to the same purpose of the Decii Plebeiae Deciorum animae plebeia fuerunt Nomina pro totis Legionibus hi tamen pro Omnibus auxiliis atque omni plebe latina Sufficiunt Diis insernis They were accepted in Sacrifice for or instead of all the rest So did they express their doing or suffering who cast themselves into danger in the stead of others that they might go free as those who sacrificed themselves like Maeneceus for the safety of their Countrey As Papinius expresses his design Armorum superi tuque ô qui funere tanto Indulges mihi Phaebe mori date gaudia Thebis Quae pepigi toto quae sanguine prodigus emi Of which afterwards In the common constant Vse of these words then to dye for another signifies to dye in his room and stead And this the Jews understood in the use of their Sacrificees where the life of the beast was accepted in the stead of the life of the sinner Thus Christ tasted of death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was by the Grace and Wisdom of God substituted as a Mediator Surety 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their stead to undergo the death which
the highest happiness in eternal Glory and all this in a way of meer Grace this is to be admired Thirdly Because it appeareth that God is more glorified in the Humiliation and Exaltation of the Lord Christ and the salvation of mankind thereby than in any of or all the Works of the first Creation How glorious those works are and how mightily they set forth the glory of God we have before declared But as the Psalmist intimates God rested not in them He had yet a farther design to manifest his Glory in a more eminent and singular manner and this he did by minding and visiting of man in Christ Jesus None almost is so stupid but on the first view of the Heavens the Sun Moon and Stars but he will confess that their Fabrick Beauty and Order is wonderful and that the Glory of their framer and builder is for ever to be admired in them But all this comes short of that Glory which ariseth unto God from this Condescension and Grace And therefore it may be the day will come and that speedily wherein these Heavens and this whole old Creation shall be utterly dissolved and brought to nothing For why should they abide as a monument of his power unto them who enjoying the blessed vision of him shall see and know it far more evidently and eminently in himself However they shall undoubtedly in a short time cease as to their Vse wherein at present they are principally subservient unto the manifestation of the glory of God But the Effects of this regard of God to man shall abide unto Eternity and the glory of God therein This is the foundation of Heaven as it is a state and condition as it denotes the Glorious Presence of God among his Saints and holy ones Without this there would be no such Heaven all that is there and all the glory of it depends thereon Take away this foundation and all that beauty and glory disappears Nothing indeed would be taken from God who ever was and ever will be eternally blessed in his own Self sufficiency But the whole Theatre which he hath erected for the manifestation of his glory unto Eternity depends on this his holy Condescension and Grace which assuredly render them meet for ever to be admired and adored This then let us exercise our selves unto Faith having infinite eternal incomprehensible things proposed unto it acts it self greatly in this Admiration We are every where taught that we now know but imperfectly in part and that we see darkly as in a glass not that the Revelation of these things in the Word is dark and obscure for they are fully and clearly proposed but that such is the nature of the things themselves that we are not in this life able to comprehend them and therefore faith doth principally exercise it self in an holy admiration of them And indeed no Love or Grace will suit our condition but that which is incomprehensible We find our selves by Experience to stand in need of more Grace Goodness Love and Mercy than we can look into search to the bottom of or fully understand But when that which is infinite and incomprehensible is proposed unto us there all fears are overwhelmed and faith finds rest with Assurance And if our admiration of these things be an Act an Effect a fruit of faith it will be of singular use to endear our hearts unto God and to excite them unto thankful obedience For who would not love and delight in the eternal fountain of this inconceivable Grace And what shall we render unto him who hath done more for us than we are any way able to think or conceive II. Observe also that such was the inconceivable Love of Jesus Christ the Son of God unto the souls of men that he was free and willing to condescend unto any condition for their good and salvation That was the end of all this dispensation And the Lord Christ was not humbled and made less than the Angels without his own Will and consent His Will and good liking concurred unto this work Hence when the Eternal Counsel of this whole matter is mentioned it is said of him as the Wisdom of the Father that he rejoyced in the habitable part of the earth and his delights were with the Sons of men Prov. 8.31 He delighted in the counsel of redeeming and saving them by his own Humiliation and suffering And the Scripture makes it evident upon these two considerations First In that it shews that what he was to do and what he was to undergo in this work was proposed unto him and that he willingly accepted of the terms and conditions of it Psalm 40.6 God sayes unto him that sacrifice and offering would not do this great work burnt-offering and sin-offering would not effect it that is no kind of Offerings or Sacrifices instituted by the Law were available to take away sin and to save sinners as our Apostle expounds that place at large Heb. 10 1 2 3 4. confirming his Exposition with sundry Arguments taken from their nature and Effects What then doth God require of him that this great design of the salvation of sinners may be accomplished even that he himself should make his own soul an offering for sin pour out his soul unto death and thereby bear the sin of many Isa. 53.10.12 That seeing the Law was weak through the flesh that is by reason of our sins in the flesh that he himself should take upon him the likeness of sinful flesh and become an offering for sin in the flesh Rom. 8.3 That he should be made of a woman made under the Law if he would redeem them that were under the Law Gal. 4.4 5. that he should make himself of no reputation but take upon him the form of a servant and be made in the likeness of man and being found in fashion as a man to humble himself and to become obedient unto death the death of the Cross Phil. 2.7 8. These things were proposed unto him which he was to undergo if he would deliver and save mankind And how did he entertain this proposal how did he like these Conditions I was not saith he rebellious I turned not away back Isa. 50.5 He declined them not he refused none of the terms that were proposed unto him but underwent them in a way of Obedience and that with Willingness Alacrity and delight Psal. 40.6 7 8. Thou saith he hast opened my ears or prepared a body for me wherein I may yield this obedience that the Apostle declares to be the sense of the expression Chap. 10. This Obedience could not be yielded without a body wherein it was performed and whereas to hear or to have the ear opened is in the Scripture to be prepared unto obedience the Psalmist in that one Expression Mine ear hast thou opened comprizeth both these even that Christ had a body prepared by a Synechdoche of a part for the whole and also in that body he was
go against their Convictions But the mind that was in Christ will lead us unto it out of Love unto him with freedom and enlargedness of heart which is required of us III. The blessed issue of the abasement of Jesus Christ in his exaltation unto honour and glory is an assured pledge of the final glory and blessedness of all that believe in him what ever difficulties and dangers they may be exercised withal in the way His Humiliation and Exaltation as we have seen proceeded out of Gods condescension and love to mankind His Electing Love the eternal gracious purpose of his Will to recover lost sinners and to bring them unto the enjoyment of himself was the ground of this dispensation And therefore what he hath done in Christ is a certain pledge of what he will do in and for them also He is not crowned with Honour and Glory meerly for himself but that he may be a Captain of Salvation and bring others unto a Participation of his Glory IV. Jesus Christ as the Mediator of the New Covenant hath absolute and supream authority given unto him over all the works of God in Heaven and Earth This we have so fully manifested and insisted on upon the foregoing Chapter that we shall not here farther pursue it but only mind by the way that blessed is the state and condition great is the spiritual and eternal security of the Church seeing all things are under the very feet of its Head and Saviour V. The Lord Jesus Christ is the only Lord of the Gospel state of the Church called under the Old Testament the world to come and therefore he only hath Power to dispose of all things in it relating unto that Worship of God which it is to perform and celebrate It is not put into subjection unto any other Angels or men This priviledge was reserved for Christ this honour is bestowed on the Church He is the only Head King and Law-giver of it and nothing is it to be taught to observe or do but what he hath commanded But this will fall more directly under our consideration in the beginning of the next Chapter VI. The Lord Jesus Christ in his death did undergo the poenal sentence of the Law in the room and stead of them for whom he dyed Death was that which by the sentence of the Law was due unto sin and sinners For them did Christ dye and therein tasted of the bitterness of that death which they were to have undergone or else the fruit of it could not have redounded untô them for what was it towards their discharge if that which they had deserved was not suffered but somewhat else wherein the least part of their concernment did lye But this being done certain deliverance and salvation will be the lot and portion of them of all them for whom he dyed and that upon the rules of Justice and righteousness on the part of Christ though on theirs of meer Mercy and Grace Verse X. THE Apostle in the Verses fore-going made mention of that which of all other things the Jews generally were most offended at and which was of the greatest importance to be believed namely the sufferings of the Messiah wherein a great part of the discharge of his Sacerdotal Office whereunto he here makes a Transition did consist This his own Disciples were slow in the belief of Matth. 16.22 chap. 17.22 23. Luke 24.25 26. and the Jews generally stumbled at They thought it strange that the Messiah the Son of God the Saviour of his people and Captain of their salvation concerning whom so great and glorious things were promised and foretold should be brought into a low despised condition and therein to suffer and die Hence they cried unto him on the Cross If thou be the Christ come down and save thy self intimating that by his suffering he was assuredly proved not to be so for why any one should suffer that could deliver himself they saw no reason Besides they had inveterate prejudices about the Salvation promised by the Messiah and the way whereby it was to be wrought arising from their love and over-valuation of temporal or carnal things with their contempt of things spiritual and eternal They expected a deliverance outward glorious and Kingly in this world and that to be wrought with Arms Power and a mighty hand And what should they expect from a Messiah that suffered and died Wherefore the Apostle having asserted the sufferings of Christ saw it necessary to proceed unto a full confirmation of it with a declaration of the Reasons Causes and Ends of it partly to evert that false perswasion which prevailed amongst them about the nature of the salvation to be wrought by Christ partly to shew that nothing would thence ensue derogatory unto what he had before delivered about his preheminence above Angels but principally to instruct them in the Sacerdotal Office of the Messiah the Redemption which he wrought and the means whereby he accomplished it which was the great business that he had designed to treat with them about For the Salvation it self he declares that it was not to be of the same kind with that which they had of old when they were brought out of Egypt and setled in the Land of Canaan under the conduct of Joshua but spiritual and heavenly in a deliverance from sin Sathan death and hell with a manuduction into life and blessedness eternal The way whereby this was to be wrought he informs them that it was to be by the sufferings and death of the Messiah and that no other way it could be accomplished on which account they were indispensibly necessary And the first reason hereof he expresseth in this tenth verse Verse 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One or two Copies read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against the sense and design of the place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is needlesly repeated unless put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then it disturbs the whole meaning of the verse and is inconsistent with the passive Verb following in this Reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the singular number relates only unto death expressed in the verse foregoing by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but here All the sufferings of Christ as well those antecedent unto death as death it self are intended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Passive is followed by some Copies of the Vulgar Translation reading consummari both inconsistent with the sense of the place as we shall see Translations differ but little about these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most Decebat enim cum For it became him Beza Decebat enim ut iste For it was meet that he to make the following words flow regularly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propter quem omnia Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cui omnia for whom are all things Beza Propter quem sunt haec omnia expressing the Article as restrictive to the things spoken of For whom are all these things One Syriack Copy
are included in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Princeps Dux Praeses Author a Prince Captain Ruler Author And it is used in Writers with respect to works good and bad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isocrat The Author and Teacher of such works And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 artisex malesicii the principal contriver of mischief It is also used for the Author of a Stock Race or Kindred of men In this place it is limited by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it denotes the Chief or Principal Operator or worker of that salvation with especial reference unto the Kingly or Princely Power whereunto he was advanced after his sufferings As he is also absolutely a Prince a Ruler and the Author or Spring of the whole Race and Kind of Believers according unto the other senses of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this word is variously used and variously rendred to consummate to perfect to make perfect to consecrate dedicate sanctifie Some would have it in this place to be the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bring unto glory But what is the precise signification of the word we shall clear in the Exposition ensuing when we declare what Act of God it is that is here intended Before we proceed to the Exposition of the several parts of this Text we must consider the Order of the words to prevent some mistakes that divers Learned Commentators have fallen into about them Some suppose an hyperbaton in them and that those expressions For whom are all things and by whom are all things in bringing many sons to glory do intend the Son the Captain of salvation The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 him it became him they confess to relate unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God in the verse fore-going and to relate unto the Father in which Order this would be the sense of the words It became him that is God to make perfect through sufferings the Captain of their salvation for whom are all things and by whom are all things who bringeth many sons unto glory But there is no just reason why we should arbitrarily thus transpose the words And that separation of from whom are all things and for whom are all things from it became him takes away one main foundation of the Apostles reasoning as we shall see And the reason alledged for this ordering of the words is infirm namely that it is Christ who brings the many sons unto glory not the Father for it is also assigned unto him as we shall see upon many accounts Some refer the whole words unto Christ to this purpose it became him that is the Son incarnate for whom c. bringing many sons unto glory to be consummated or made perfect by sufferings So Tena and those whom he followeth But this exposition of the words is directly contrary to the scope of the Apostle declared in the verse fore-going and that following It leaves also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 him nothing to relate unto nor allows the causal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for to give an account of any act of God before mentioned and besides the whole of it is built on the corruption or mistake of one word in the Vulgar Translation consummari for consummare and that but in some Copies as is acknowledged by the most learned Romanists who here adhere unto the Original For taking that word actively and the Object of the Act expressed in it being the Captain of salvation some Agent distinct from him must needs be signified which is God the Father Some suppose an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the words and therefore in the reading of those in bringing many sons unto glory they supply by afflictions or sufferings having brought many sons to glory by afflictions it became him to make the Captain of their salvation perfect through sufferings So Capellus But this imaginary defect arose meerly from a mistake that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or condecency here mentioned hath a respect unto the things done that seeing the Sons had suffered it was meet and convenient that their Captain should do so in an eminent manner But the truth is it respects only the doer of them it was on his part requisite so to do the things mentioned Verse 10. For it became him for whom are all things and by whom are all things in bringing many sons unto glory to make the Captain of their salvation perfect through sufferings There is in the words 1. The causal connection unto the Verse fore-going for 2. A design of God intimated as the foundation of the discourse which was to bring many sons unto glory 3. The means he fixed on for the accomplishment of that design namely the appointing unto them a Captain of their salvation 4. The especial way of his dedicating him unto that Office he made him perfect by sufferings 5. The reason of this his proceeding and dealing with him it became him so to do 6. An amplification of that reason in a description of his condition him for whom are all things and by whom are all things First A Reason is rendred in the words of what he had asserted in the fore-going verse namely that Jesus the Messiah was to suffer death and by the grace of God to taste of death for all why he should do thus on what account what ground necessity and reason there was for it is here declared it was so to be For it became him c. Secondly The Design of God is expressed in this whole matter and that was to bring many sons unto glory And herein the Apostle declares the nature of the salvation which was to be wrought by the Messiah about which the Jews were so greatly mistaken and consequently in and about the way whereby it was to be wrought His purpose herein was not now to carry his children into a new Canaan to bring them into a wealthy country an earthly Kingdom which must or might have been done by Might and Power and Arms as of old but his design towards his sons in and by the Messiah was of another nature it was to bring them unto glory eternal glory with himself in heaven and so it is no wonder if the way whereby this is to be accomplished be quite of another nature than that whereby their temporal deliverance was wrought namely by the death and sufferings of the Messiah himself And here in reference unto this design of God it is supposed 1. That some who were created for the glory of God had by sin come short of it so that without a new way of bringing them unto it it was impossible that they should ever be made partakers of it This is here supposed by the Apostle and is the foundation of all his Doctrine concerning the Messiah 2. That the way whereby God will at length bring them who are designed unto glory thereunto is by taking of them first into a state of Sonship and Reconciliation with himself they must be sons before they are
Wherefore he watcheth over them to succour them that are tempted Heb. 2 18. and to give out help unto them all in time of need Chap. 4.16 and hence they who have no might no sufficiency can do all things through Christ that strengtheneth them Phil. 4.13 Nothing is too hard for them nothing can prevail against them because of the constant supplyes of Grace which the Captain of their salvation communicates unto theâ— And this makes the Wayes of the Gospel marvellous both to the World and to Believers themselves Their Life is hid with God in Christ Col. 3. And they have a new name that no man knoweth Rev. 2. The World seeing poor mean weak contemptible Creatures willing ready and able to suffer endure and dye for the name of Christ stand astonished not knowing where their great strength lyes as the Philistins did at the might of Sampson whom they saw with their eyes to be like other men Let them in the height of their Pride and Rage of their madness pretend what they please they cannot but be they really are amazed to see poor Creatures whom otherwise they exceedingly despise constant unto the Truth and Profession of the Gospel against all their Allurements and Affrightments They know not they consider not the constant supplyes of the Strength and Grace which they receive from their Leader He gives them the Spirit of Truth which the world neither sees nor knows John 14.17 And therefore wonder from whence they have their Ability and Constancy They cry What will nothing turn these poor foolish creatures out of their way They by them one way and then another add one weight of Affliction and Oppression unto another and think surely this will effect their design but they find themselves deceived and know not whence it is The Wayes of Oâ—edience are hence also marvellous unto Believers themselves When they consider their own frailty and weakness how ready they are to faint how often they are surprized and withal take a prospect of what Opposition lyes against them from indwelling sin Satan and the World which they are acquainted with in several instances of their Power and Prevalency they neither know how they have abode so long in their course as they have done nor how they shall continue it unto the end But they are relieved when they come to the Promise of the Gospel There they see whence their Preservation doth proceed They see this Captain of their Salvation in whom is the fulness of the Spirit and to whom are committed all the stores of Grace giving out daily and hourly unto them as the matter doth require As the Captain in an Army doth not at once give out unto his Souldiers the whole provision that is needful for their way and undertaking which if he should the most of them would instantly waste it and so quickly perish for want but he keeps provision for them all in his stores and gives out unto them according to their daily necessities So God gave the people Manna for their daily food in the Wilderness even so deals this great Leader with the Sons of God He keeps the stores of Grace and spiritual strength in his own hand and from thence imparts unto them according as they stand in need Fourthly He subdues their enemies And this belongs unto his Office as the Captain of their salvation in an especial manner Many Enemies they have and unless they are conquered and subdued they can never enter into Glory Satan the World Death and Sin are the chief or heads of them and all these are subdued by Christ and that two wayes First In his own Person For they all attempted him and failed in their enterprize John 14.30 He bruised the Serpents head Gen. 3.15 and destroyed him that had the power of death that is the Devil v. 14. of this Chapter destroyed his Power in a glorious and triumphant manner Col. 2.15 He spoyled principalities and powers and made a shew of them openly triumphing over them in his Cross adding the utmost complement unto his Victory in a Triumph And he overcome the world John 16.33 Be of good chear saith he I have overcome the world Both it and the Prince of it were put under his feet Death also was subdued by him He swallowed it up in victory 1 Cor. 15.54 He plucked out its sting broke its Power disannulled its peremptory Law when he shook it off from him and rose from under it Acts 2.24 Sin also set upon him in his Temptations but was utterly foiled as all sin is destroyed in its very being where it is not obeyed And all this was for the Advantage of the Sons of God For 1. He hath given them encouragement in shewing them that their Enemies are not invincible their Power is not uncontrollable their Law not peremptory or eternal but that having been once conquered they may the more easily be dealt withal 2. They know also that all these Enemies set upon his Person in their quarrel and as he was the great Defender of the faithful So that although they were not conquered by their Persons yet they were conquered in their Cause and they are called in to be sharers in the Victory although they were not engaged in the Battle 3. That he subdued them by Gods Ordinance and Appointment as their Representative declaring in his Person who is the Head what should be accomplished in every one of his members And 4. That by his Personal Conquest over them He hath left them weak maimed disarmed and utterly deprived of that power they had to hurt and destroy before he engaged with them For he hath thereby deprived them 1. Of all their Right and Title to exercise their Enmity against or Dominion over the Sons of God Before his dealing with them they had all Right to the utmost over mankind Satan to rule the World to vex Sin to enslave Death to destroy and give up unto Hell And all this Right was enrolled in the Law and hand-writing of Ordinances which was against us This was cancelled by Christ nailed to the Cross never to be pleaded more Col. 2.14 And when any have lost their Right or Title unto any thing what ever their strength be they are greatly weakned But he hath herein 2. Deprived them of their strength also He took away the strength of sin as a Law and the sting of death in sin the arms of the world in the curse and the power of Satan in his works and strong-holds But this is not all He not only subdues these Enemies for them but also in them and by them For though they have neitâ—â—r Title nor Arms yet they will try the remainder of their Power against them also But thanks be to God saith the Apostle who giveth us the victory by Jesus Christ 1 Cor. 15.57 He enables us in our own Persons to conquer all these enemies Nay saith he in all these things we are more than conquerors Rom. 8.37 Because we
which the Scripture giveth us of the Nature of God in reference unto sin and this it doth either metaphorically or properly in the first way it compares God unto fire unto a consuming fire and his actings toward sin as the acting of fire on that which is combustible whose nature it is to consume them Deut. 4.24 Thy God is a consuming fire which words the Apostle repeats Heb. 12.23 Devouring fire and everlasting burnings Isa. 33.14 Hence when he came to give the Law which expresseth his wrath and indignation against sin his presence was manifested by great and terrible fires and burnings until the people cried out Let me not see this great fire any more lest I die Deut. 18.16 They saw death and destruction in that fire because it expressed the indignation of God against sin and therefore the Law it self is also called a fiery Law Deut. 33.2 because it contains the sense and judgment of God against sin as in the execution of the sentence of it the breath of the Lord is said to kindle the fire of it like a stream of brimstone Isa. 30.33 so chap. 66.15 16. And by this metaphor doth the Scripture lively represent the Nature of God in reference unto sin For as it is the nature of fire to consume and devoure all things that are put into it without sparing any or making difference so is the Nature of God in reference unto sin where ever it is he punisheth and revengeth it according to its demerit The metaphor indeed expresseth not the manner of the operation of the one and the other but the Certainty and Event of the working of both from the Principles of the Nature of the one and the other The fire so burneth by a necessity of nature as that it acts to the utmost of its quality and faculty by a pure natural necessity God punisheth sin as suitably unto the principle of his Nature that otherwise he cannot do yet so as that for the manner time measure and season they depend on the constitution of his Wisdom and Righteousness assigning a meet and equal recompence of reward unto every transgression And this the Scripture teacheth us by this metaphor or otherwise we are led by it from a right conception of that which it doth propose for God cannot at all be unto sin and sinners as a devouring fire unless it be in the principles of his Nature indispensibly to take vengeance on them Again The Scripture expresseth this Nature of God with reference unto sin properly as to what we can conceive thereof in this world and that is by his Holiness which it sets forth to be such as that on the account thereof he can bear with no sin nor suffer any sinner to approach unto him that is let no sin go unpunished nor admit of any sinner into his presence whose sin is not expiated and satisfied for And what is necessary upon the account of the Holiness of God is absolutely and indispensibly so his Holiness being his Nature Thou art saith Habakkuk of purer eyâ—s than to behold evil and canst not look on iniquity chap. 1.13 Thou canst not by any means havâ— any thing to do with sin that is it may be because he will not nay saith he it is upon the account of his Purity or Holiness That is such as he cannot pass by sin or let it go unpunished The Psalmist also expresseth the nature of God to the same purpose Psal. 5.4 5 6. Thou art not a God that hath pleasure in wickedness neither shall evil dwell with thee the foolish shall not stand in thy sight thou hatest all the workers of iniquity thou shalt destroy them that speak leasing the Lord will abhor the bloody and deceitful man What is the formal Reason and Cause of all these things that he hates abhors and will destroy sin and sinners It is because he is such a God Thou art not a God to do otherwise a God of such Purity such Holiness and should he pass by sin without the Punishment of it he would not be such a God as he is Without ceasing to be such a God so infinitely holy and pure this cannot be The foolish and all Workers of Iniquity must be destroyed because he is such a God And in that proclamation of his name wherein he declared many blessed Eternal Properties of his Nature he adds this among the rest that he will by no means clear the guilty Exod. 34.7 This his Nature this his Eternal Holiness requireth that the guilty be by no means cleared So Joshua instructs the people in the Nature of this Holiness of God Chap. 24.19 Ye cannot serve the Lord for he is an holy God he is a jealous God he will not forgive your transgressions nor your sins That is if you continue in your sins if there be not a way to free you from them it is in vain for you to have any thing to do with this God for he is Holy and Jealous and will therefore certainly destroy you for your iniquities Now if such be the nature of God that with respect thereunto He cannot but punish sin in whomsoever it be found then the suffering of every sinner in his own person or by his surâ—ty doth not depend on a meer free Voluntary Constitution nor is resolved meerly into the Veracity of God in his commination or threâ—tning but is antecedently unto them indispensibly necessary unless we would have the Nature of God changed that sinners may be freed Whereas therefore the Lord Christ is assigned the Captain of our Salvation and hath undertaken the work of bringing sinners unto Glory it was meet with respect unto the Holiness of God that he should undergo the punishment due unto their sin And thus the necessity of the sufferings and satisfaction of Christ is resolved into the Holiness and Nature of God He being such a God as he is it could not otherwise be Secondly The same is manifest from that principle whereunto the punishment of sin is assigned which is not any free Act of the Will of God but an Essential property of his nature namely his Justice or Righteousness What God doth because he is righteous is necessary to be done And if it be just with God in respect of his Essential Justice to punish sin it would be unjust not to do it for to condemn the innocent and to acquit the guilty is equally unjust Justice is an eternal and unalterable Rule and what is done according unto it is necessary it may not otherwise be and Justice not be impeached That which is to be done with respect to Justice must be done or he that is to do it is unjust Thus it is said to be a righteous thing with God to render tribulation unto sinners 2 Thess. 1.6 Because he is Righteous and from his Righteousness or Justice So that the contrary would be unjust not answer his Righteousness And it is the judgement of God that they who commit
sin are worthy of death Rom. 1.32 Namely it is that which his Justice requireth should be so that is the judgement of God Not only doth he render death unto sinners because he hath threatned so to do but because his Justice necessarily requireth that so he should do So the Apostle farther explains himself Chap. 2.5 6 7 8 9. Where he calls the last day the day of the Revelation of the righteous Judgement of God wherein by rendring tribulation unto sinners he will manifest what his Righteousness requires And what that requires cannot otherwise be God being naturally necessarily essentially Righteous And this Property of Gods nature requiring that Punishment be inflâ—cted on sin and sinners is often in Scripture called his Anger and Wrath. For although sometimes the Effects of Anger and Wrath in Punishment it self be denoted by those expressions yet often also they denote the Habitude of the Nature of God in his Justice towards sin For Anger in it self being a Passion and Perturbation of mind including change and Weakness cannot properly be ascribed unto God and therefore when it is spoken of as that which is in him and not of the Effects which he works on others it can intend nothing but his Vindictive Justice that property of his nature which necessarily enclines him unto the punishment of sin Thus it is said that his Wrath or Anger is revealed from Heaven against all ungodliness Rom. 1.18 That is he discovers in his judgements what is his Justice against sin And thus when he comes to deal with Christ himself to make him a propitiation for us he is said to have set him forth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 3.25 26. To declare his righteousness for the remission of sins that he might be just and the justifier of them that believe in Jesus as God would pardon sin and justifie them that believe so he would be just also and how could this be by punishing our sins in Christ that declared his Righteousness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 documentum a declaration by an especial instance or Example or as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he is said to have punished Sodom and Gomorrah and to have left them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Example unto them that should live ungodly that is an instance of what his dealings would be with sinners So God is said here to have declared his Righteousness by an Example in the sufferings of Christ which indeed was the greatest instance of the severity and inexorableness of Justice against sin that God ever gave in this world And this he did that he might be just as well as gracious and merciful in the forgiveness of sin Now if the Justice of God did not require that sin should be punished in the Mediator how did God give an instance of his Justice in his sufferings for nothing can be declared but in and by that which it requires For to say that God shewed his Righteousness in doing that which might have been omitted without the least impeachment of his Righteousness is in this matter not safe Thirdly God is the Supream Ruler Governour and Judge of all To him as such it belongeth to do right So saith Abraham Gen. 18.25 Shall not the Judge of all the earth do right undoubtedly he will do so it belongs unto him so to do For saith the Apostle Is God unrighteous who taketh vengeance God forbid for then how shall God judge the world Rom. 3.5 6. Right Judgement in all things belongs unto the Vniversal Rectitude of the Nature of God as he is the Supream Governour and Judge of all the world Now the Goodness and Rightness of all things consists in the Observation of that Place and Order which God in their Creation allotted unto them whereon he pronounced that they were exceeding Good And that this Order be preserved for the good of the whole it belongs unto the Government of God to take care or if it be in any thing transgressed not to leave all things in Confusion but to reduce them into some new Order and subjection unto himself That this Order was broken by sin we all know What shall now the Governour of all the world do Shall he leave all things in disorder and confusion Cast off the works of his hands and suffer all things to run at random Would this become the Righteous Governour of all the world What then is to be done to prevent this confusion Nothing remains but that he who brake the first Order by sin should be subdued into a new one by punishment This brings him into subjection unto God upon a new account And to say that God might have let his sin go unpunished is to say that he might not be righteous in his Government nor do that which is necessary for the Good Beauty and Order of the whole But hereof somewhat was spoken in the opening of the words so that it needs not farther be insisted on Lastly There is no common presumption engrafted in the hearts of men concerning any free Act of God and which might have been otherwise No free Decree or Act of God is or can be known unto any of the children of men but by Revelation much less have they all of them universally an inbred Perswasion concerning any such Acts or actings But of the natural properties of God and his acting suitable unto them there is a secret Light and Perswasion engrafted in the hearts of all men by nature At least those things of God whereof there is a natural and indelible Character in the hearts of all men are natural necessary and essential unto him Now that God is just and that therefore he will punish sin all sin is an inbred Presumption of nature that can never be rooted out of the minds of men All sinners have an inbred Apprehension that God is displeased with sin and that punishment is due unto it They cannot but know that it is the judgement of God that they who commit sin are worthy of death And therefore though they have not the Law written to instruct them yet their thoughts accuse them upon sin Rom. 1.14 15. that is their Consciences which is the judgement which a man makes of himself in reference unto the judgement of God And therefore all Nations who retained any knowledge of a Deity constantly invented some Wayes and Means whereby they thought they might expiate sin and appease the God that they feared All which manifests that the Punishment of sin inseparably follows the nature of God and such properties thereof as men have a natural inbred notion and presumption of For if it depended meerly on the Will of God and his Faithfulness in the accomplishing of that Threatning and constitution whereof they had no knowledge they could not have had such an immoveable and unconquerable Apprehension of it But these things I have handled at large elsewhere And this fully discovers the vile and
horrid nature of sin Fools as the Wise man tells us make a mock of it Stifling for a while their natural convictions they act as if sin were a thing of nought at least not so horrible as by some it is represented And few there are who endeavour aright to obtain a true notion of it contenting themselves in general that it is a thing that ought not to be What direct Opposition it stands in unto the Nature Properties Rule and Authority of God they consider not But the last day will discover the true nature of it when all eyes shall see what it deserves in the judgement of God which is according unto Righteousness Is it a small thing for a Creature to break that Order which God at first placed him and all things in To cast off the Rule and Authority of God to endeavour to dethrone him so that he cannot continue to be the Supream Governour of all things and Judge of all the world unless he punish it Is it a small thing to set up that which hath an utter inconsistency with the Holiness and Righteousness of God so that if it go free God cannot be holy and righteous If these things will not now sink into the minds of men if they will not learn the severity of God in this matter from the Law on the threatning and curse whereof he hath impressed the Image of his Holiness and Justice as was said they will learn it all in Hell Why doth God thus threaten and curse sin and sinners Why hath he prepared an Eternity of Vengeance and Torment for them Is it because he would Nay because it could not otherwise be God being so Holy and Righteous as he is Men may thank themselves for Death and Hell They are no more than sin hath made necessary unless God should cease to be Holy Righteous and the Judge of all that they might sin freely and endlesly And this appears most eminently in the Cross of Christ for God gave in him an instance of his Righteousness and of the desert of sin Sin being imputed unto the only Son of God he could not be spared If he be made sin he must be made a curse If he will take away our iniquities he must make his soul an offering for sins and bear the punishment due unto them Obedience in all Duties will not do it Intercession and Prayers will not do it sin required another manner of Expiation Nothing but undergoing the wrath of God and the Curse of the Law and therein answering what the eternal Justice of God required will effect that End How can God spare sin in his Enemies who could not spare it on his only Son Had it been possible this Cup should have passed from him but this could not be and God continue Righteous These things I say will give us an insight into the nature of sin and the horrible provocation wherewith it is attended And this also opens the Mysterie of the Wisdom and Love and Grace of God in the salvation of sinners This is that which he will for ever be admired in A way he hath found out to exercise Grace and satisfie Justice at the same time in and by the same Person sin shall be punished all sin yet Grace exercised sinners shall be saved yet Justice exalted all in the Cross of Christ. Verse XI XII XIII THe great Reason and Ground of the Necessity of the sufferings of Christ hath been declared It became God that he should suffer But it doth not yet appear on what Grounds this suffering of his could be profitable or beneficial unto the Sons to be brought unto Glory It was the sinner himself against whom the Law denounced the Judgement of death And although the Lord Christ undertaking to be a Captain of Salvation unto the Sons of God might be willing to suffer for them yet what Reason is there that the Punishment of One should be accepted for the sin of Another Let it be granted that the Lord Christ had an absolute and Soveraign Power over his own Life and all the Concernments of it in the nature which he assumed as also that he was willing to undergo any sufferings that God should call him unto this indeed will acquit the Justice of God in giving him up unto death But whence is it that sinners should come to be so interested in these things as thereon to be acquitted from sin and brought unto Glory In these Verses the Apostle enters upon a discovery of the Reasons hereof also He supposeth indeed that there was a Compact and Agreement between the Father and Son in this matter which he afterwards expresly treateth on Chap. 10. He supposeth also that in his Soveraign Authority God had made a Relaxation of the Law as to the Person suffering though not as to the Penalty to be suffered which God abundantly declared unto the Church of the Jews in all their Sacrifices as we shall manifest These things being supposed the Apostle proceeds to declare the grounds of the Equity of this Substitution of Christ in the room of the Sons and of their Advantage by his suffering the Proposition whereof he layes down in these Verses and the especial Application in those that ensue Verse 11 12 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is no Variety in the reading of these words in any Copies nor do Translators differ in rendring the sense of them The Syriack renders the last Testimony as if the words were spoken unto God Behold I and the children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whom thou hast given unto me O God The Aethiopick Wherefore they who sanctifie and they who are sanctified are altogether to what purpose I cannot ghess 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is used in this Epistle both in the Legal sense of it to separate consecrate dedicate and in the Evangelical to purifie sanctifie to make internally and really holy It seems in this place to be used in the latter sense though it include the former also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by just consequence for they who are sanctified are separated unto God The Word then expresseth what the Lord Christ doth unto and for the Sons as he is the Captain of their salvation He consecrates them unto God through the sanctification of the Spirit and washing in his own blood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It may be of the Masculine Gender and so denote one Person or of the Neuter and so one thing one Mass one common Principle whereof afterwards The first Testimony is taken from Psal. 22.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the LXX render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The first word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 narrab◠annuntiabo the Apostle renders by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more properly than they by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the rest of the words there is a Coincidence the Originall being expresly rendered in them For though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be rendered simply to praise yet it s most
the waster or destroyer and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to waste or destroy as also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which as John tells us is the Hebrew name of the Angel of the bottomless pit Revel 9.11 as his Greek name is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thirdly The latter Jews suppose that this Angel of death takes away the life of every man even of those who die a natural death And hereby as they express the old faith of the Church that death is poenal and that it came upon all for sin through the temptation of Sathan so also they discover the bondage that they themselves are in for fear of death all their days For when a man is ready to die they say the Angel of death appears to him in a terrible manner with a sword drawn in his hand From thence drops I know not what poison into him whereon he dies Hence they wofully houl lament and rend their garments upon the death of their friends And they have composed a prayer for themselves against this terrour Because also of this their being slain by the Angel of death they hope and pray that their death may be an expiation for all their sins Here lies the sting of death mentioned by the Apostle 1. Cor. 15.55 Hence they have a long story in their Midrash or mystical Exposition of the Pentateuch on the last section of Deuteronomy about Samaels coming to take away the life of Moses whom he repelled and drove away with the Rod that had the Shem Hamphorash written in it And the like story they have in a book about the acts of Moses which Aben-Ezra rejects on Exod. 4.20 This hand of Sathan in death manifesting it to be poenal is that which keeps them in bondage and fear all their days Fourthly they suppose that this Angel of death hath power over men even after death One horrible penalty they fancy in particular that he inflicts on them which is set down by Elias in his Tishbi in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of the Midrash of Rabbi Isaac the son of Parnaer for when a man as they say departs out of this world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Angel of death comes and sits upon his grave And he brings with him a Chain partly of iron partly of fire and making the soul to return into body he breaks the bones and torments variously both body and soul for a season This is their Purgatory and the best of their hopes are that their punishment after this life shall not be eternal And this various interest of Sathan in the power of death both keeps them in dismal bondage all their days and puts them upon the invention of several ways for their deliverance Thus one of their solemn Prayers on the day of Expiation is to be delivered from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or this punishment of the devil in their graves to which purpose also they offer a Cock unto him for his pacification And their prayer to this purpose in their Berachoth is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That it may please thee good Lord to deliver us from evil Decrees or Laws from poverty from contempt from all kind of punishments from the judgment of hell and from beating in the grave by the Angel of death And this supposition is in like manner admitted by the Mahumetans who have also this prayer Deus noster libera nos ab Angelo interrogante tormento sepulchri à via mala And many such lewd imaginations are they now given up unto proceeding from their ignorance of the Righteousness of God But yet from these apprehensions of theirs we may see what the Apostle intended in this expression calling the devil him that had the power of death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et liberaret ipsos hos quotquot quicunque and free those who 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to dismiss discharge free and in the use of the word unto the Accusative case of the Person the Genitive of the thing is added or understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I free thee from this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristoph to deliver thee from this eye-sore And sometimes the Genitive case of the thing is expressed where the Accusative of the person is omitted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to free or deliver one from fear as here the Accusative case of the person is expressed and the Genitive of the thing omitted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to deliver them that is from death or from fear because of death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is obnoxius obstrictus reus damnas He that is legally obnoxious subject liable to any thing that is Law Crime Judge Judgment Punishment in all which respects the word is used He that is under the power of any Law is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subject unto its authority and penalty See Matth. 5.21 22. chap. 26.66 Mark 3.29 1 Cor. 11.27 James 2.10 Now the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 servitude or bondage here mentioned is poenal and therefore are men said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obnoxious unto it Verse 14 15. For as much then as or seeing therefore that the children are were in common partakers of flesh and blood he also himself likewise after the same manner took part did partake of the same that through by death he might destroy make void the authority of him that had the power of death that is the devil And deliver free discharge them who through fear of death were all their life time subject to bondage In former Verses as was shewed the Apostle declared the necessity that there was on the part of God intending to bring many sons unto glory to constitute such an union between them and the Captain of their salvation as that it might be just for him to suffer in their stead In these he proceeds to manifest in particular what that Nature is in the common participation whereof their union designed did consist wherein they were all of one and what were the especial reasons why the Lord Christ was made partaker of that nature This coherence of these Verses Chrysostom briefly gives us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Having shewed the brotherhood that was between Christ and the children he lays down the causes of that dispensation and what they are we shall find here expressed There are sundry things which the Apostle supposeth in these words as known unto and granted by the Hebrews As first that the Devil had the power of death Secondly That on this account men were filled with fear of it and led a life full of anxiety and trouble by reason of that fear Thirdly That a deliverance from this condition was to be effected by the Messiah Fourthly That the way whereby he was to do this was by his suffering All
which as they are contained in the first Promise so that they were allowed of by the Hebrews of old we have fully proved else-where And by all these doth the Apostle yield a reason of his former concession that the Messiah was for a little while made lower than the Angels the Causes and Ends whereof he here declares There are in the words First A supposition of a two-fold state and condition of the children to be brought unto glory First Natural or their natural state and condition they were all of them in common partakers of flesh and bloud For as much then as the children were partakers of flesh and blood Secondly Moral their moral state and condition they were obnoxious unto death as it is poenal for sin and in great bondage through fear of it them who through fear of death were all their life time subject unto bondage Secondly There is a double inference with respect unto this supposition on the part of Christ the Captain of salvation First As to their natural condition that he did partake of it he was so to do He himself also did partake of the same Secondly As to their moral condition he freed them from it and deliver them Thirdly The means whereby he did this or this was to be done evidencing the necessity of his participation with them in their condition of nature that he might relieve them from their condition of trouble he did it by death that by death Fourthly The immediate Effect of his death tending unto their delivery and freedom and that is the destruction of the devil as to his power over and interest in death as poenal whereof their deliverance is an infallible consequent and destroy him c. In the first place the Apostle expresseth as by way of supposition the natural condition of the children that is the children whom God designed to bring unto glory those who were given unto Christ they were in common partakers of flesh and blood I shall not stay to remove the conceit of some who yet are not a few among the Romanists who refer those words unto the participation of the flesh and blood of Christ in the Sacrament whereunto also as we observed the Aethiopick Version gives countenance For not only is there not any thing in the expression that inclines unto such an imagination but also it enervates the whole design of the Apostles discourse and argument as from the former consideration of it doth appear Flesh and blood are by an usual Synecdoche put for the whole humane nature not as though by blood the soul was intended because the life is said to be in it as not acting without it but this expression is used because it is not humane nature as absolutely considered but as mortal passible subject unto infirmities and death it self that is intended And it is no more than if he had said the children were men subject unto death For he gives his reason herein why the Lord Christ was made a man subject unto death That he and the children should be of one nature he had shewed before for as much then as this was the condition of the children that they were all partakers of humane nature liable to sufferings sorrow and death he was so also And this is thus expressed to set forth the love and condescension of Jesus Christ as will afterward appear The second thing in these words is the moral condition of the children and there are sundry things partly intimated partly expressed in the description that is here given us of it as 1. Their estate absolutely considered they were subject to death 2. The consequences of that estate 1. It wrought fear in them 2. That fear brought them into bondage 3. The continuance of that condition it was for the whole course of their lives First It is implied that they were subject obnoxious unto guilty of death and that as it was poenal due to sin as contained in the curse of the Law which what it comprehendeth and how far it is extended is usually declared On this supposition lies the whole weight of the Mediation of Christ. The children to be brought unto glory were obnoxious unto death the curse and wrath of God therein which he came to deliver them from Secondly The first effect and consequent of this obnoxiousness unto death concurring unto their state and condition is that they were filled with fear of it for fear of death Fear is a perturbation of mind arising from the apprehension of a future imminent evil And the greater this evil is the greater will the perturbation of the mind be provided the apprehension of it be answerable The fear of death then here intended is that trouble of mind which men have in the expectation of death to be inflicted on them as a punishment due unto their sins And this apprehension is common to all men arising from a general presumption that death is poenal and that it is the judgment of God that they which commit sin are worthy of death as Rom. 1.32 chap. 2.15 But it is cleared and confirmed by the Law whose known sentence it is The soul that sinneth shall die And the troublesome expectation of the event of this apprehension is the fear of death here intended And according unto the means that men have to come unto the knowledge of the righteousness of God are or ought to be their apprehensions of the evil that is in death But even those who had lost all clear knowledge of the consequents of death natural or the dissolution of their present mortal condition yet on a confused apprehension of its being poenal always esteemed it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most dreadful of all things that are so unto humane nature And in some this is heightned and increased until it come to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as our Apostle speaks chap. 10.27 A fearful expectation of judgment and fiery indignation which shall devour the adversaries And this is the second thing that is in this description of the estate and condition of the children to be brought unto glory being obnoxious unto the sentence of death they could not but live in fear of the execution of it Thirdly They are by this means brought into bondage The troublesome expectation of death as poenal brings them into bondage into the nature whereof we must a little enquire Sundry things concur to make any state a state of bondage as 1. That it be involuntary no man is in bondage by his will that which a man chuseth is not bondage unto him A man that would have his ear bored though he were always a servant was never in bondage for he enjoyed the condition that pleased him Properly all bondage is involuntary 2. Bondage ingenerates strong desires after and puts men on all manner of attempts for liberty Yokes gall and make them on whom they are desire ease So long as men are sensible of bondage which is against nature for that
which is not so is not bondage they will desire and labour for liberty When some in the Roman Senate asked an Ambassador of the Priernates after they were overthrown in battel if they granted them peace how they would keep it what peace they should have with them He answered Si bonam dederitis fidam perpetuam si malam haud diuturnam Whereat when some in the Senate stormed as if he had threatned them with War and Rebellion the wiser sort commended him as one that spake like a man and a free-man adding as their reason An credi posse ullum populum aut hominem denique in ea conditione cujus eam poeniteat diutius quam necesse sit mansurum Liv. lib. 8. So certain it is that bondage wearieth and stirreth up restless desires in all endeavours in some after liberty 3. Bondage perplexeth the mind It ariseth from fear the greatest perturbation of the mind and is attended with weariness and distrust all which are perplexing 4. Where bondage is compleat it lies in a tendency unto future and greater evils Such is the bondage of condemned malefactors reserved for the day of execution such is the bondage of Sathan who is kept in chains of darkness for the judgment of the great day And all these things concur in the bondage here intended which is a dejected troublesome state and condition of mind arising from the apprehension and fear of death to be inflicted and their disability in whom it is to avoid it attended with fruitless desires and vain attempts to be delivered from it and to escape the evil feared And this is the condition of sinners out of Christ whereof there are various degrees answerable unto their convictions For the Apostle treats not here of mens being servants unto sin which is voluntary but of their sense of the guilt of sin which is wrought in them even whether they will or no and by any means they would cast off the yoke of it though by none are they able so to do for Fourthly They are said to continue in this estate all their lives Not that they were always perplexed with this bondage but that they could never be utterly freed from it For the Apostle doth not say that they were thus in bondage all their days but that they were obnoxious and subject unto it They had no ways to free or deliver themselves from it but that at any time they might righteously be brought under its power and the more they cast off the thoughts of it the more they increased their danger This was the estate of the children whose deliverance was undertaken by the Lord Christ the Captain of their salvation And we may hence observe that All sinners are subject unto death as it is poenal The first sentence reacheth them all Gen. 2.17 And thence are they said by nature to be children of wrath Ephes. 2.3 obnoxious unto death to be inflicted in a way of wrath and revenge for sin This passeth upon all in as much as all have sinned Rom. 5.12 This all men see and know but all do not sufficiently consider what is contained in the sentence of death and very few how it may be avoided Most men look on death as the common lot and condition of mankind upon the account of their frail natural condition as though it belonged to the natural condition of the children and not the moral and were a consequent of their being and not the demerit of their sin They consider not that although the principles of our nature are in themselves subject unto a dissolution yet if we had kept the Law of our Creation it had been prevented by the power of God engaged to continue life during our obedience Life and obedience were to be commensurate until temporal obedience ended in life eternal Death is poenal and its being common unto all hinders not but that it is the punishment of every one How it is changed unto Believers by the death of Christ shall be afterward declared In the mean time all mankind is condemned as soon as born Life is a reprieve a suspension of execution If during that time a pardon be not effectually sued out the sentence will be executed according to the severity of justice Under this Law are men now born this yoke have they pulled on themselves by their apostasie from God Neither is it to any purpose to repine against it or to conflict with it there is but one way of delivery 2. Fear of death as it is poenal is inseparable from sin before the sinner be delivered by the death of Christ. They were in fear of death There is a fear of death that is natural and inseparable from our present condition that is but natures aversation of its own dissolution And this hath various degrees occasioned by the differences of mens natural constitution and other accidental occurrences and occasions so that some seem to fear death too much and others not at all I mean of those who are freed from it as it is in the curse and under the power of Sathan But this difference is from occasions forreign and accidental there is in all naturally the same aversation of it And this is a guiltless infirmity like our weariness and sickness inseparably annexed unto the condition of mortality But sinners in their natural state fear death as it is poenal as an issue of the curse as under the power of Sathan as a dreadful entrance into eternal ruine There are indeed a thousand ways whereby this fear is for a season stifled in the minds of men Some live in brutish ignorance never receiving any full conviction of Sin Judgment or Eternity Some put off the thoughts of their present and future estate resolving to shut their eyes and rush into it when as they can no longer avoid it Fear presents it self unto them as the fore-runner of death but they avoid the encounter and leave themselves to the power of death it self Some please themselves with vain hopes of deliverance though well they know not how nor why they should be partakers of it But let men fore-go these helpless shifts and suffer their own innate light to be excited with such means of conviction as they do enjoy and they will quickly find what a judgment there is made in their own souls concerning death to come and what effects it will produce They will conclude that it is the judgment of God that they which commit sin are worthy of death Rom. 1.32 and then that their own consciences do accuse and condemn them Rom. 2.14 15. Whence unavoidably fear dread and terrour will seize upon them And then 3. Fear of death as poenal renders the minds of men obnoxious unto bondage which what it is we have in part before declared It is a state of trouble which men dislike but cannot avoid It is a poenal disquietment arising from sense of future misery fain would men quit themselves of it but are not
Attonement required and the matter was rolled on his hand alone it was a Joy unto him that he had Body prepared wherein he might discharge his work although he knew what he had to do and suffer therein Psal. 40.8 9. Heb. 10.6 7 8 9. He rejoyced to do the will of God in taking the body prepared for him because the children were partakers of flesh and blood Though he was in the form of God equal unto him yet that Mind that Love that Affection towards us was in him that to be like unto us and thereby to save us he emptyed himself and took on him the form of a servant our form and became like unto us Phil. 2.5 6 7 8. He would be like unto us that he might make us like unto himself he would take our flesh that he might give unto his Spirit He would joyn himself unto us and become one flesh with us that we might be joyned unto him and become one Spirit with him 1 Cor. 6.17 And as this was a Fruit of his Eternal antecedent Love so it is a spring of consequent Love When Eve was brought unto Adam after she was taken out of him Gen. 2.23 to manifest the ground of that Affection which was to be alwayes between them he sayes of her this is now bone of my bone and flesh of my flesh And by this condescention of Christ saith the Apostle are we members of his body and of his flesh and of his bones Ephes. 5.30 Whence he infers that he loves and nourisheth his Church as a man doth his own flesh And how should this inexpressible Love of Christ constrain us to love him and to live unto him 2 Cor. 14 15. As also to labour to be like unto him wherein all our blessedness consisteth seeing for that end he was willing to be like unto us whence all his troubles and sufferings arose Here also we see that V. It was only in flesh and blood the substance and essence of humane nature and not in our personal infirmities that the Lord Christ was made like unto us He took to himself the nature of all men and not the Person of any man We have not only humane nature in common but we have every one particular Infirmities and weaknesses following that nature as existing in our sinful persons Such are the sicknesses and pains of our bodies from inward distempers and the disorder of the Passions of our minds Of these the Lord Christ did not partake It was not needful it was not possible that he should do so not needful because he could provide for their cure without assuming them not possible for they can have no place in a nature innocent and holy And therefore he took our nature not by an immediate new creation out of nothing or of the dust of the earth like Adam for if so though he might have been like unto us yet he would have been no kin to us and so could not have been our Goel to whom the right of Redemption did belong nor by natural Generation which would have rendered our nature in him obnoxious to the sin and punishment of Adam but by a miraculous conception of a Virgin whereby he had truly our nature yet not subject on its own account unto any one of those evils whereunto it is liable as propagated from Adam in an ordinary course And thus though he was joyned unto us in our nature yet as he was holy harmless and undefiled in that nature he was separate from sinners Heb. 7.25 So that although our nature suffered more in his Person then it was capable of in the Person of any meer man yet not being debased by any sinful imperfection it was alwayes excellent beautiful and glorious And then VI. That the Son of God should take part in humane nature with the children is the greatest and most admirable effect of Divine Love Wisdom and Grace So our Apostle proposeth it 1 Tim. 3.16 A Mysterie which the Angels with all diligence desire to look into 1 Pet. 1.11 12. See John 1.14 Isa. 9.6 Rom. 9.5 Atheists scoff at it deluded Christians deny it but the Angels adore it the Church professeth it Believers find the comfort and benefit of it The Heavens indeed declare the glory of God and the Firmament sheweth his handy work Psal. 19.1 And the invisible things of God from the creation of the world are clearly seen being understood by the things that are made even his eternal power and Godhead Rom. 1.20 In particular man himself is fearfully and wonderfully made These works of Gods Power and Providence do greatly manifest the glory of his Wisdom Omnipotency and Goodness and are like the light which was created the first day at the beginning of all things as we have shewed But in this instance of assuming humane nature into Personal suâ—sistence with himself that scattered light is gathered into one Sun giving out most glorious beams unto the manifestation of his Infinite Excellencies far above all other things And this surely was not done but for the greatest End that can be conceived and such is the salvation of sinners But we must proceed with our Apostle and he gives the Reason and End of this wonderful Dispensation The End is the Delivery of the children from the condition before described And first the means whereby he wrought and brought about this End is proposed unto us by death he was to do it by death That by death he might deliver them that is by his own death This as it is placed as one principal End of his being made partaker of flesh and blood so it is also the means of the farther end aimed at namely the delivery of the children out of the condition expressed Some Translations add by his own death which is evidently understood though it be not literally in the Text the death which he underwent in the nature of man whereof he was partaker His Death was the means of delivering them from death Some distinguish between Death in the first place which Christ underwent and that death in the close of the Verse which the children are said to be in fear of for this latter they say is more extensive than the former as comprizing death eternal also But there doth not any thing in the Text appear to intimate that the Captain of Salvation by death of one kind should deliver the children from that of another Neither will the Apostles discourse well bear such a supposition For if he might have freed the children by any way or means but only by undergoing that which was due unto them for sin whence could arise that indispensible necessity which he pleads for by so many considerations of his being made like unto them seeing without the participation of their nature which he urgeth he might have done any other thing for their good and benefit but only suffer what was due to them And if it be said that without this participation of their nature
unto him to be agitated and terrified as it were at his pleasure To this end were Persons excommunicate given up unto Satan to vex 1 Tim. 1.20 He threatens them as an Executioner with the work that he hath to do upon them 4. God hath ordained him to be the Executioner of the sentence of Death upon stubborn sinners unto all Eternity partly for the Aggravation of their Punishment when they shall alwayes see and without relief bewail their folly in hearkening unto his Allurements and partly to punish himself in his wofull Employment And for these several Reasons is Satan said to have the power of death And hence it is evident That VIII All the Power of Satan in the world over any of the sons of men is founded in Sin and the Guilt of Death attending it Death entered by sin the Guilt of sin brought it in Herewith comes in Satans interest without which he could have no more to do in the Earth than he hath in Heaven And according as sin abounds or is subdued so his Power is enlarged or streightned As he is a Spirit he is mighty strong wise as sinful he is malitious subtle ambitious revengeful proud Yet none of all these give him his Power He that made him can cause his sword to pierce unto him and preserve man though weak and mortal from all his force as a mighty Spirit and his Attempts as a wicked one And yet these are the things in him that men are generally afraid of when yet by them he cannot reach one hair of their heads But here lyes the foundation of his power even in sin which so few regard Then IX All sinners out of Christ are under the power of Satan They belong unto that Kingdom of Death whereof he is the Prince and Ruler The whole world lyes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the power of this wicked one If the Guilt of death be not removed from any the Power of the Devil extends unto them A power indeed it is that is regulated Were it Soveraign or absolute he would continually devour But it is limited unto times seasons and degrees by the Will of God the Judge of all But yet great it is and answerable unto his Titles the Prince the God of the world And however men may flatter themselves as the Jews did of old that they are free if they are not freed by an interest in the death of Christ they are in bondage unto this beastly Tyrant and as he works effectually in them here he will ragingly inflict vengeance on them hereafter 3. He is destroyed To destroy him The sense and importance of the word here used was before declared It is not applyed unto the Nature Essence or Being of the Devil but unto his Power in and over death As it is elsewhere declared John 12.32 Now is the Judgement of this world now is the Prince of this world cast out that which is here called the destroying of the Devil is there called the casting out of the Prince of this world It is the casting him out of his Power from his Princedom and Rule and Col. 2.15 Having spoiled principalities and powers he made an open shew of them triumphing over them in his cross as Conquerors used to do when they had not slain the Persons of their Enemies but deprived them of their Rule and lead them Captives The Destruction then here intended of him that had the power of death is the Dissolution Evacuation and Removing of that Power which he had in and over death with all the effects and consequences of it 4. The means whereby Satan was thus destroyed is also expressed It was by death by his own death This of all others seemed the most unlikely way and means but indeed was not only the best but the only way whereby it might be accomplished And the manner how it was done thereby must be declared and vindicated The fourfold power of Satan in reference unto death before mentioned was all founded in sin The Obligation of the sinner unto death was that which gave him all his Power The taking away then of that Obligation must needs be the Dissolution of his Power The foundation being removed all that is built upon it must needs fall to the ground Now this in reference unto the Children for whom he dyed was done in the death of Christ Virtually in his death it self Actually in the Application of it unto them When the sinner ceaseth to be obnoxious unto death the Power of Satan ceaseth also And this every one doth that hath an interest in the death of Christ for there is no condemnation unto them that are in Christ Jesus Rom. 8.1 And this because he dyed he dyed for their sins took that death upon himself which was due unto them which being conquered thereby and their Obligation thereunto ceasing the Power of Satan is therewith dissolved The first Branch of his Power consisted in the bringing of sin into the world This is dissolved by Christs taking away the sin of the world John 1.29 which he did as the Lamb of God by the Sacrifice of himself in his death typified by the Paschal Lamb and all other Sacrifices of old Again His power consisted in his Rule in the world as cast under sin and death From this he was cast out John 12.32 in the death of Christ when contending with him for the continuance of his Soveraignty he was conquered the ground whereon he stood even the guilt of sin being taken away from under him and his Title defeated And actually Believers are translated from under his Rule from the Power of Darkness into the Kingdom of Light and of the Son of God Nor can he longer make use of death as poenal as threatned in the curse of the Law to terrifie and affright the consciences of men for being justified by faith in the death of Christ they have peace with God Rom. 5.1 Christ making Peace between God and us by the blood of his Cross Ephes. 2.14 15. 2 Cor. 5.19 20 21. the Weapons of this part of his Power are wrested out of his hand seeing Death hath no power to terrifie the conscience but as it expresseth the curse of God And lastly his final Execution of the sentence of death upon sinners is utterly taken out of his hand by the death of Christ inasmuch as they for whom he dyed shall never undergo death poenally And thus was Satan as to his power over death fully destroyed by the death of Christ. And all this depended on Gods Institution appointing the satisfactory sufferings of Christ and accepting them instead of the sufferings of the children themselves The Socinians give us another Exposition of these words as knowing that insisted on to be no less destructive of their Error than the death of Christ is of the power of the Devil The Reason hereof saith Schlictingius is quia per mortem Christus adeptus est supremam potestatem in omnia qua
omnes inimicos suos quorum caput est diabolus coercet eorum vires frangit eosque tandem penitus abolebit But if this be so and the abolishing of the power of Satan be an act of Soveraign Power then it was not done by the death of Christ nor was there any need that he should partake of flesh and blood for that purpose or dye So that this Exposition contradicts both the express words of the Apostle and also the whole design of his discourse No proposition can be more plain than this is that the Power of Satan was destroyed by the death of Christ which in this Interpretation of the words is denyed 5. And hence it lastly appears what was the Delivery that was procured for the children by this dissolution of the Power of Satan It respects both what they feared and what ensued on their fear that is Death and Bondage For the delivery here intended is not meerly a Consequent of the destruction of Satan but hath regard unto the things themselves about which the power of Satan was exercised They were obnoxious unto death on the Guilt of sin as poenal as under the Curse as attended with Hell or everlasting misery This he delivered the children from by making an Attonement for their sins in his death virtually loosing their Obligation thereunto and procuring for them Eternal Redemption as shall afterwards be fully declared Hereon also they are delivered from the Bondage before described The fear of death being taken away the bondage that ensues thereon vanisheth also And these things as they are done virtually and legally in the death of Christ so they are actually accomplished in and towards the children upon the Application of the death of Christ unto them when they do believe And we may now close our consideration of these Verses with one or two other Observations as X. The death of Christ through the wise and righteous disposal of God is victorious all conquering and prevalent The aim of the world was to bring him unto death and therein they thought they had done with him The aim of Satan was so also who thereby supposed he should have secured his own Kingdom And what could worldly or Satanical Wisdom have imagined otherwise He that is slain is conquered His own followers were ready to think so We trusted say they that it had been he who should have redeemed Israel Luke 24.21 But he is dead and their hopes are with him in the grave What can be expected from him who is taken slain crucified Can he save others who it seems could not save himself Per mortem alterius stultum est sperare salutem Is it not a foolish thing to look for life by the death of another This was that which the Pagans of old reproached the Christians withal that they believed in one that was crucified and dyed himself and what could they expect from him And our Apostle tells us that this death this Cross was a stumbling block unto the Jews and folly to the Greeks 1 Cor. 1.18 23. And so would it have been in its self Acts 2.13 Chap. 4.28 had not the Will and Counsel and Wisdom and Grace of God been in it But he ordered things so that this death of Christ should pull out that pin which kept together the whold fabrick of sin and Satan that like Sampson he should in his death pull down the pallace of Satan about his ears and that in dying he should conquer and subdue all things unto himself All the Angels of Heaven stood looking on to see what would be the end of this great trial Men and Devils were ignorant of the great work which God had in hand And whilest they thought they were destroying him God was in and by him destroying them and their power Whilest his heel was bruised he brake their head And this should teach us to leave all Gods works unto himself See John 11.6 7 8 9 10. He can bring light out of darkness and meat out of the Eater He can disappoint his Adversaries of their greatest hopes and fairest possibilities and raise up the hopes of his own out of the grave He can make suffering to be saving death victorious and heal us by the stripes of his Son And in particular it should stir us up to meditate on this mysterious work of his Love and Wisdom We can never enough search into it whilest our Enquiry is guided by his Word New Mysteries all fountains of Refreshment and Joy will continually open themselves unto us untill we come be to satisfied with the endless fulness of it unto Eternity Again XI One principal end of the death of Christ was to destroy the power of Satan To destroy him that had the power of death This was promised of old Gen. 3.15 He was to break the head of the Serpent From him sprang all the miseries which he came to deliver his Elect from and which could not be affected without the dissolution of his Power He was anointed to proclaim liberty to the Captives and the opening the Prison to them that were bound Isa. 61.1 To this End he was to conquer him who detained them which he did by his death Col. 2.15 and so lead Captivity Captive Psalm 68.18 stilling this enemy and self-avenger Psal. 8.3 binding the strong man Mat. 12. and dividing the spoil with him Isa. 53.12 And this he did by the merit of his blood and the Attonement he made for sin thereby This took away the Obligation of the Law unto death and disarmed Satan And moreover by the Power of the Eternal Spirit whereby he offered himself unto God he conquered and quelled him Satan laid his claim unto the Person of Christ but coming to put it in Execution he met with that great and hidden Power in him which he knew not and was utterly conquered And this as it gives us a particular consideration of the Excellency of our Redemption wherein Satan our old Enemy who first foyled us who alwayes hates us and seeks our ruine is conquered spoiled and chained so it teacheth us how to contend with him by what Weapons to resist his Temptations and to repell his Affrightments even those whereby he hath been already subdued Faith in the death of Christ is the only Way and Means of obtaining a Conquest over him He will fly at the Sign of the Cross rightly made Verse XVI HAving asserted the Incarnation of the Lord Christ the Captain of our salvation and shewed the necessity of it from the Ends which were to be accomplished by it and therein given the Reason of his concession that he was for a season made less than the Angels The Apostle proceeds in this Verse to confirm what he had taught before by Testimony of the Scripture and adds an especial Amplification of the Grace of God in this whole Dispensation from the consideration of the Angels who were not made partakers of the like Love and Mercy Verse 16. 〈◊〉 〈◊〉 〈◊〉
2. That they may be left inexcusable and the Lord Christ be justified in his proceedings against them at the last day If they should be surprized with fiery indignation and everlasting burnings at the last day how might they plead that if they had been warned of these things they would have endeavoured to have fled from the wrath to come And how apt might they be to repine against his Justice in the amazing Greatness of their destruction But now by taking order to have the Penalty of their disobedience in the threatnings of the Gospel declared unto them they are left without excuse and himself is glorified in taking vengeance He hath told them before-hand plainly what they are to look for Heb. 10.26 27. 2. They are so on the part of Believers themselves Even they stand in need to be minded of the terrour of the Lord and what a fearful thing it is to fall into the hands of the living God and that even our God is a consuming fire And this 1. To keep up in their hearts a constant Reverence of the Majesty of Jesus Christ with whom they have to do The threatning sanction of the Gospel bespeaks the Greatness Holiness and Terrour of its Author and insinuates into the hearts of Believers thoughts becoming of them It lets them know that he will be sanctified in all that draw nigh unto him and so calls upon them for a due reverential preparation for the performance of his Worship and unto all duties wherein they walk before him Heb. 12.28 29. This influenceth them also into a diligent attendance unto every particular Duty incumbent on them as the Apostle declares 2 Cor. 5.11 2. They tend unto their Consolation and supportment under all their afflictions and sufferings for the Gospel This relieves their hearts in all their sorrows when they consider the sore vengeance that the Lord Jesus Christ will one day take of all his stubborn adversaries who know not God nor will obey the Gospel 2 Thess. 1.5 6 7 8 9 10. For the Lord Jesus is no less faithful in his Threatnings than in his Promises and no less able to inflict the one than to accomplish the other And he is glorious unto them therein Isa. 63. 11 12 13. 3. They give them constant matter of praise thankfulness when they see in them as in a Glass that will neither flatter nor causelesly terrifie a Representation of that wrath which they are delivered from by Jesus Christ 1 Thess. 1.10 For in this way every Threatning of the Gospel proclaims the Grace of Christ unto their souls And when they hear them explained in all their terrour they can rejoyce in the hope of the glory that shall be revealed And 4. They are needful unto them to ingenerate that fear which may give check unto the remainder of their lusts and corruptions with that security and negligence in attending to the Gospel which by their means is apt to grow upon them To this purpose is the punishment of despisers and back-sliders here made use of and urged by our Apostle The hearts of Believers are like Gardens wherein there are not only flowers but weeds also and as the former must be watered and cherished so the latter must be curbed and nipped If nothing but dews and showers of Promises should fall upon the heart though they seem to tend to the cherishing of their Graces yet the weeds of corruption will be apt to grow up with them and in the end to choak them unless they are nipped and blasted by the severity of the threatnings And although their Persons in the use of means shall be secured from falling under the final execution of Comminations yet they know there is an infallible connexion signified in them between sin and destruction 1 Cor. 6.9 and that they must avoid the one if they will escape the other 5. Hence they have in a readiness wherewith to ballance Temptations especially such as accompany sufferings for Christ and the Gospel Great reasonings are apt to rise in the hearts of Believers themselves in such a season and they are byassed by their infirmities to attend unto them Liberty would be spared Life would be spared it is hard to suffer and to die How many have been betrayed by their fears at such a season to forsake the Lord Christ and the Gospel But now in these Gospel threatnings we have that in a readiness which we may oppose unto all these reasonings and the efficacy of them Are we afraid of a man that shall die Have we not much more reason to be afraid of the Living God Shall we to avoid the anger of a Worm cast our selves into his wrath who is a consuming fire Shall we to avoid a little momentary trouble to preserve a perishing life which a sickness may take away the next day run our selves into eternal ruine Man threatens me if I forsake not the Gospel but God threatens if I do Man threatens death temporal which yet it may be he shall not have power to inflict God threatens death eternal which no back-slider in heart shall avoid On these and the like accounts are Comminations useful unto Believers themselves 3. These declarations of eternal punishment unto Gospel neglecters do become the Gospel with respect unto them that are the Preachers and dispensers of it that their message be not slighted nor their persons despised God would have even them to have in a readiness wherewith to revenge the disobedience of men 2 Cor. 10.6 not with carnal weapons killing and destroying the bodies of men but by such a denunciation of the vengeance that will ensue on their disobedience as shall undoubtedly take hold upon them and end in their everlasting ruine Thus are they armed for the warfare wherein by the Lord Christ they are engaged that no may be encouraged to despise them or contend with them They authorized to denounce the eternal wrath of God against disobedient sinners and whomsoever they bind under the sentence of it on earth they are bound in heaven unto the judgment of the Great Day On these grounds it is that we say that the threatnings and denunciations of future punishments unto all sorts of persons are becoming of the Gospel and therefore the using of them as motives unto the end for which they are designed is Evangelical And this will farther appear if we shall yet consider 1. That threatnings of future Penalties on the disobedient are far more clear and express in the Gospel than in the Law The Curse indeed was threatned and denounced under the Law and a pledge and instance of its execution were given in the temporal punishments that were inflic◠〈…〉 â—â—ansgressors of it But in the Gospel the nature of this curse is explained 〈…〉 â—â—nsisteth in is made manifest For as Eternal life was obscurely only proâ—◠〈…〉 â—ld Testament though promised so death eternal under the curse an◠〈…〉 was only obscurely threatned therein though threatned And thereâ—◠〈◊〉