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
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
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
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
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
Ghest but lastly as the Master of the House see James 1.14 15. And according to their wonted manner on Gen. 4. v. 7. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Masculine Gender is joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Foeminine they observe in Bereshith Rabba sec. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at first it is like a woman but afterwards it waxeth strong like a man § 12 More Testimonies of this nature from the Writings that are of Authority amongst them might be produced but that these are sufficient unto our Purpose That we aim at is to evidence their Conviction of that manifold misery which came upon mankind on the Entrance of Sin into the world And two things we have produced their Suffrage and Consent unto First The Change of the Primitive Condition of Man by his Defection from the Law of his Creation This made him obnoxious in his whole Person and all his Concernments to the displeasure and Curse of God to all the Evil which in this world he feels or fears in another to Death Temporal and Eternal And hence did all the disorder which is in the Vniverse arise All this we have found them freely testifying unto And this must be acknowledged by all men who will not brutishly deny what their own Consciences dictate unto them and which the condition of the whole lower world proclaims or irrationally ascribe such things unto God as are utterly inconsistent with his Wisdom Goodness Righteousness and Holiness And Secondly We have manifested their acknowledgement that a Principle of Sin or Moral Evil hath invaded the nature of man or that from the sin of our first Parents there is an Evil Concupiscence in the heart of every man continually and incessantly inclining the Soul unto Operations suitable unto it that is unto all Moral Evil whatever From both these it unavoidably follows on the first Notions of the Righteousness Holiness Veracity and Faithfulness of God that mankind in this estate and condition can justly expect nothing but a confluence of Evil in this world and at the close of their Pilgrimage to perish with a Ruine Commensurate unto their Existence For God having in Wisdom and Righteousness as the Soveraign Lord of his Creature given them a Law good just and equal and having appointed the Penalty of Death and his everlasting displeasure therein unto the Transgression thereof and withall having sufficiently promulgated both Law and Penalty all which things we have before demonstrated the Transgression prohibited actually ensuing God himself being Judge it remains that all this Constitution of a Law and threatning of a penalty was vain and ludricous as Satan in the Serpent pretended or that mankind is rendered absolutely miserable and cursed and that for ever Now which of these is to be concluded Divine Revelation in the Scripture Reason and the Event of things will readily determine § 13 That God without the least impeachment of his Righteousness or Goodness might have left all mankind remediless in this Condition is manifest both from what hath been discoursed concerning the means whereby they were brought into it and his dealing with Angels on the like occasion The condition wherein man was created was morally good and upright the state wherein he was placed outwardly happy and blessed the Law given unto him just and equall the Reward proposed unto him glorious and sure and his Defection from this condition voluntary What shall we say then is God unjust who inflicteth Vengeance God forbid The Execution of a Righteous Sentence upon the voluntary Transgression of a Law just and equal hath no unrighteousness in it And this was the summ of what God did in this matter as to the misery that came on mankind And who should judge Him if he left him for ever to eat of the fruit of his own wayes and to be filled with his own devices He had before as expressed his Power and Wisdom so satisfied his Goodness and Bounty in his Creation with his endowments and enjoyments according unto the Law thereof and what could man look for farther at his hands Hence Adam when his eyes were opened to see the nature of Evil in that actual sense which he had in his Conscience of the guilt that he had contracted had not the least Expectation of Relief or Mercy And the folly of the course which he took in hiding himself argues sufficiently both his present Amazement and that he knew of nothing better to betake himself unto Therefore doth he give that account of the Result of his thoughts as unto the Relation that was between God and him and what only he now looked for from him I heard thy voice and was afraid Neither would any Revelation that God had then made of himself either by the Works of his Power and Wisdom or by any inbred impressions on the souls of men concreated with them give encouragement unto them that had sinned against him to expect Relief Besides He had dealt thus with Angels Upon their first Sin he spared them not but at once without hope of Recovery cast them under the Chains of Darkness to be kept unto the final Judgement of the last day This our Apostle discourseth unto the Hebrews chap. 2. Now God dealt not unsuitably unto any of the Excellencies of his Nature when he left the Apostatizing Angels to perish without Remedy unto Eternity Had he dealt so also with Apostatizing Mankind who were drawn into a conspiracy against him by the Head of the Defection his wayes had been Holy and Righteous Yet doth not this great Instance of Gods dealing with Angels absolutely conclude his § 14 leaving of mankind remediless in his misery also He might justly do so but thence it doth not follow that necessarily he must so do And although the chief and indeed only Reason of his extending Grace and Mercy unto Men and not unto Angels was his own Soveraign Will and Pleasure concerning which who can say unto him What doest thou yet there was such a difference between these two sorts of Original Transgressoâ—s as may manifest a Condecency or suitableness unto his Righteousness and Goodness in his various proceeding with them For there are sundry things that put an Aggravation on the Rebellion of Angels above that of man and some that render their ruine less destructive unto the Glory of the Universe than that of mankind would have been For First The Angels were created in an estate and condition much superiour unto and more excellent than that of Man and so likewise were their present or actual enjoyments far above his though they also were admirable and blessed The place of their first Habitation which they left Jude 6. was the Highest Heavens the most glorious receptacle of created Beings in opposition whereunto they are said to be cast into the lowest Hell 2 Pet. 2.4 Whereas Man was placed in the Earth which although then beautifull and excellently suited to his condition yet was every way inferiour
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
and the performance of duties required in it yet it was greatly increased and aggravated by that multitude of commands wherein it consisted Whence our Apostle calls it the Law of Commandments contained in Ordinances Ephes. 2.15 Consisting of an endless number of commands concerning which their minds could never attain any comfortable satisfaction whether they had answered their duty aright in them or no. Exercitatio XXI The Sanction of the Law in Promises and Threatnings The Law considered several ways As the Rule of the old Covenant As having a new end put to it As it was the Instrument of the Jewish Polity The sanction of it in those senses Punishments threatned to be inflicted by God himself By others Promises of three sorts To be fulfilled by God himself By others Parents how they prolong the lives of their children Punishment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what Providential punishments Partial Total Persons entrusted with power of punishment The original distribution of the people Task-masters and Officers in Egypt who The authority of Moses The distribution of the people in the Wilderness Institution of the Sanhedrin Judges Kings Penalties Ecclesiastical The three degrees of it explained and examined Causes of Niddui Instance Joh. 9.20 Of Cherem And Shammatha Forms of an Excommunication The Sentence Ezra 10.7 8. explained Civil Penalties and Capital The several sorts of them BY the Sanction of the Law we intend the Promises and Penalties wherewith by § 1 God the observation of it and obedience unto it was enforced This the Apostle hath respect unto in sundry places of this Epistle the principal whereof are reported in the fore-going Dissertation To represent this distinctly we may observe that the Law falls under a three-fold consideration First As it was a Repetition and Expression of the Law of Nature and the Covenant of Works established thereon Secondly as it had a new End and design put upon the Administration of it to direct the Church unto the use and benefit of the Promise given of old to Adam and renewed unto Abraham four hundred and thirty years before Thirdly As it was the Instrument of the Rule and Government of the Church and People of Israel with respect unto the Covenant made with them in and about the Land of Canaan And in this three-fold respect it had a three-fold Sanction First As considered absolutely it was attended with promises of life and threatnings § 2 of death both Eternal The original promise of life upon obedience and the curse on its transgression were inseparably annexed unto it yea were essential parts of it as it contained the Covenant between God and Man See Gen. 2. Deut. 27.26 Rom. 6.23 Rom. 4.4 Rom. 10.5 Rom. 11.6 Lev. 18.5 Ezek. 29.11 Gal. 3.12 13. Now in the Administration of the Law the Church was thus far brought under § 3 the obligation of these Promises and Threatnings of Life and Death eternal so far interested in the one and made obnoxious unto the other as that if they used not the Law according to the new dispensation of it wherein it was put into a subserviency unto the Promise as Gal. 3.19 20 21 22 23 24. that they were left to stand and fall according to the absolute tenure of that first Covenant and its ratification which by reason of the entrance of sin proved fatally ruinous unto all that cleaved unto it Rom. 8.3 chap. 9.31 Secondly The Law had in this Administration of it a new End and design put § 4 upon it and that in three things First that it was made directive and instructive unto another End and not meerly preceptive as at the beginning The Authoritative Institutions that in it were super-added to the Moral commands of the Covenant of works did all of them direct and teach the Church to look for Righteousness and Salvation the original ends of the first Covenant in Another and by another way as the Apostle at large disputes in this Epistle and declares positively Gal. 3. throughout Secondly In that it had a dispensation added unto the commands of obedience and interpretation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by condiscension given by God himself as to the perfection of its observance and manner of its performance in reference unto this new end It required not absolutely perfect obedience but perfectness of heart integrity and uprightness in them that obeyed And unto the Law thus considered the former promises and threatnings are annexed For the neglect of this use of it left the Transgressors obnoxious to the Curse denounced in general against them that continued not in the whole Law to do it Thirdly It had merciful relief provided against sin for the supportment and consolation of sinners as we shall see in the consideration of their Sacrifices § 5 Thirdly it may be considered as it was the Instrument of the Rule and Government of the People and Church of Israel according to the tenure of the Covenant made with them about the Land of Canaan and their living unto God therein And in this respect it had four things in it First That it represented unto the people the Holiness of God the Effects whereof are implanted in the Law according to its Original constitution whereupon in it they are so often called to be holy because the Lord and Law-giver was holy Secondly A Representation of his Grace and Condiscention pardoning of sin in the Covenant of mercy in as much as he allowed a Compensation by Sacrifices for so many transgressions which in their own nature were forfeitures of their interest in that Land Thirdly That it was a righteous Rule of obedience unto that People as unto their especial Covenant condition Fourthly That it fully represented the severity of God against wilful transgressors of his Covenant as now renewed in order to the Promise seeing every such transgression was attended in their Administration of Rule with death without mercy § 6 It is of the Law under this third consideration though not absolutely as the Instrument of the Government of the People in Canaan but as it had a Representation in it of that Administration of grace and mercy which was contained in the Promises whereof we treat Concerning this or the Law in this sense we may consider first the Promises then the Threatnings of it And the Promises are of two sorts First such as God took immediately upon himself the accomplishment of Secondly such as others by his institution and appointment were to communicate the benefit of unto the obedient § 7 The first are of three sorts First of Life Temporal as it was an Instrument of their Government and eternal with God as the Promise or Covenant of grace was exemplified or represented therein Levit. 18.5 Ezek. 20.11 Rom. 10.5 Gal. 3.12 Secondly Of a Spiritual Redeemer Saviour Deliverer really to effect what the Ordinances of Institution did represent so to save them eternally to be exhibited in the fulness of time as we have at large already proved Thirdly There are
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
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.
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
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
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