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
the Fifth Opinion before mentioned referring the words to the coming of Christ at the General Day of Judgement and is unserviceable unto any of the rest But yet neither is this satisfactory for the Question is not whether it be any where recorded that the Angels worshipped Christ at his first Entrance into the World but whether the Lord Christ upon his Incarnation was not put into that condition wherein it was the Duty of all the Angels of God to worship him Now this being at least interpretative a Command of God and the Angels expresly alwayes doing his Will the thing it self is certain though no particular Instances of it be recorded Besides the Angels attendance on his Birth proclamation of his Nativity and celebrating the Glory of God on that account seem to have been a performance of that duty which they had received command for And this is allowed by those of the Antients who suppose that the second bringing of Christ into the world was upon his Nativity 3. They say that this bringing in of the first begotten into the world denotes a glorious Presenting of him in his Rule and enjoyment of his Inheritance But 1. This proves not that the Words must respect the coming of Christ unto Judgement to which End this Reason is insisted on because he was certainly proclaimed with Glory to be the Son Lord and Heir of all upon his Resurrection and by the first preaching of the Gospel And 2. No such thing indeed can be rightly deduced from the words The Expression signifies no more but an Introduction into the world a real bringing in without any intimation of the way or manner of it 4. It is argued in the behalf of the same Opinion from the Psalm from whence these words are taken that it is a Glorious Reign of Christ and his coming unto Judgement that is set forth therein and not his coming and abode in the state of Humiliation And this reason Camero affirms to prove undeniably that it is the coming of Christ unto Judgement that is intended But the Truth is the consideration of the scope of the Psalm doth quite reject the Opinion which is sought to be maintained by it For 1. v. 1. upon the Reign of the Lord therein set forth both Jews and Gentiles the Earth and the multitude of the Isles are called to rejoyce therein that is to receive delight in and be glad of the Salvation brought by the Lord Christ unto mankind which is not the Work of the last day 2. Idolaters are deterred from their Idolatry and exhorted to worship him v. 7. a duty incumbent on them before the day of Judgement 3. The Church is exhorted upon his Reign to abstain from sin and promised Deliverance from the wicked and oppressors all which things as they are unsuited unto his coming at the day of Judgement so they expresly belong unto the setting up of his Kingdom in this world And hereby it appears that that Opinion which indeed seems with any probability to assert a second coming of Christ into the world to be intended in these words is inconsistent with the scope of the place from whence the Testimony is taken and consequently the design of the Apostle himself The other Conjectures mentioned will easily be removed out of the way Unto that of the Antients assigning this bringing in of Christ into the world unto his Incarnation we say it is true but then that was his first bringing in and being supposed to be intended in this place the words can be no otherwise rendered but that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 again must be esteemed only an Intimation of the Citation of a new Testimony Neither can the Resurrection of the Lord Christ be assigned as the season of the Accomplishment of this word which was not indeed a bringing of him into the world but rather an Entrance into his leaving of it neither did he at his death leave the world utterly for though his Soul was separated from his Body yet his Body was not separated from his Person and therein he continued on the Earth The coming of Christ to Reign here on earth a 1000 years is if not a groundless Opinion yet so dubious uncertain as not to be admitted a place in the Analogy of Faith to regulate our interpretation of Scripture in places that may fairly admit of another Application The figment of the Socinians that the Lord Christ during the time of his forty days fast was taken into Heaven which they lay as a Supposition unto their Interpretation of this place I have else-where shewed to be Irrational Anti-scriptural Mahumetical and derogatory to the Honour of our Lord Jesus as he is the Eternal Son of God From what hath been spoken it is evident that the Trajection proposed may be allowed as it is by most of the Antient and Modern Translations And so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 again relating unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he saith denotes only the Introduction of a new proof and doth not intimate a second bringing in of the Lord Christ. And unto what hath already been spoken I shall only adde that such an intention in the words as hath been pleaded for would be so far from promoting the Apostles design that it would greatly weaken and impair it For the matter he had in hand was to prove the Preheminence of the Lord Christ above the Angels not absolutely but as he was the Revealer of the Gospel and if this was not so and proved to be so by this testimony whilst he was employed in that work in the world it is nothing at all to his purpose Having cleared this Difficulty and shewed that no Second Coming of Christ is intended in this word but only a new testimony to the same purpose with them foregoing produced the intention of the Apostle in his Prefatory Expression may be farther opened by considering what that world is whereunto the Father brought the Son with how and when he did so and the manner of it There are two Opinions about the World whereinto Christ is said to be brought by the Father the one is that of the Socinians asserted as by others of them so by Schliclingius in his Comment on this place and by Grotius after them in his Annotations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Grotius est regio illa superna quae ab angelis habitatur ut ipse mox scriptor noster ad haec sua verba respiciens dicet cap. 2.5 It is saith he that Region above which is inhabited by the Angels that is intended and our Author declares as much in that respect which he hath to these words chap. 2.5 In like manner Schliclingius Per terram istam non esse intelligendam hanc quam mortales incolimus sed coelestem illam quam aliquando immortales affecti incolemus res ipsa D. autor sequenti capite v. 5. aperte declarat That is by the Earth not the Earth but the Heaven
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
great is the Mysterie of § 9 Godliness God was manifest in the flesh justified in the Spirit seen of Angels Preached unto the Gentiles believed on in the World received up into Glory All things which concern the Messiah his Person Office and Work are exceedingly Mysterious as containing the principal effect of the Eternal Wisdom and Goodness of God and the sacred depths of the counsel of his Will Hence the things spoken of him in the Old Testament are unto carnal Reason full of seeming inconsistencies As for instance it is promised of him that he should be the seed of the Woman Gen. 3. v. 15. of the seed of Abraham Gen. 22. v. 18. and of the Posterity of David And yet that his name should be the Mighty God the Everlasting Father the Prince of Peace Isa. 9. v. 6. and of him it is said Thy Throne O God is for ever and ever Psal. 45. v. 6. that he is the Lord our Righteousness Jer. 23. v. 6. that he is the Lord of Hosts Zech. 2. v. 8. Moreover it is declared that he shall sit upon his Throne for ever and reign whilest his enemies are made his footstool Isa. 9. v. 7. Psalm 2.7 8. Psalm 45.6 7. and yet that he shall be cut off Dan. 9. v. 26. that he shall be pierced in his hands and feet Psalm 22. v. 16. slain by the sword of God Zech. 13. v. 7. and that in his death he shall have his grave made among the wicked and with the rich Isa. 53. v. 9. Alâ—o That he shall come with great Glory and the clouds of Heaven Dan. 7. v. 13 14. and that he shall come lowly riding on an Ass and a Colt the Foal of an Ass Zech. 9. v. 9. That the soul of the Lord was well pleased with him and alwayes delighted in him Isa. 42. v. 1. and yet that it pleased him to bruise him and put him to grief Isa. 53. v. 10. to forsake him Psalm 22. v. 1. That he was to be a King and a Priest upon his Throne Zech. 6. v. 13. and yet these things were inconsistent the Kingdom being annexed unto the family of David and the Priesthood to the Posterity of Aaron by Divine Constitution That he should be honoured and worshipped of all Nations Psal. 45. v. 11 12. Psal. 72. v. 10 11 15. and yet that he should be rejected and despised as one altogether undesirable Isa. 53. v. 3. That he should stand and feed or Rule in the Name and Majesty of God Micah 5. v. 4. and yet complains I am a worm and no man a reproach of Men and despised of the People Psal. 22. v. 6. All which with sundry others of the like nature concerning his Office and Work are clearly reconciled in the New Testament and their concurrence in the Person of our Lord Jesus Christ openly and fully declared § 10 At the time of his coming the Jews were generally as ignorant of these things as Nicâ—demus was of Regeneration they knew not how they might be And therefore when ever our Saviour intimated unto them his Divine Nature they were filled with rage and madness John 8. v. 58 59. They woâ—ld stone him because being a man he declared himself to be God John 10. v. 30 31 33. and yet when he proved it to them that the Messiah was to be so inasmuch as that being Davids Son yet David in Spirit calâ—ed him Lord they were confounded not being able to answâ—r him a word Matth. 22. v. 42 43 44 45 46. when he told them that the Son of Man the Messiah must be lifted up that is in his death on the Cross they objâ—cted unto him out of the Law that Christ abideth for ever John 12. v. 34. and they knew not how to reconcile these things Hence some of his own Disciples thought he could not be the Mâ—ssiah when they saw that he dyed Luke 24. v. 20 21. and the bâ—st of them seemed to have expected an outward temporal Kingdom But of all these difficulties as was said and seeming inconsistencies there is a blessed Reconciliation revealed in the Gâ—spel and an Application made of them to the Person of the Lord Jâ—sus the Office he bare and the Work that he accomplished This the Jews refusing by unbelief they have invented many fond and lewd imaginations to free themselves from these difficulties and entanglements Some things they deny to be spoken concerning the Mâ—ssiah some things they wrest and pervert to their own apprehensions and somewhat they allow and look for that is truly promised § 11 First For his Person and the things spoken concerning it they apply thereunto the Principal Engine which they have invented for their relief For whereas the Scripture hath declared unto us such a Messiah as should have the natures of Gâ—d and man in one Person which Person should in the nature of man suffer and dye and reign for spiritual ends and purposes thâ—y have rejected the Divine Nature of this Person and split that which remaineth into two Persons to the one wherâ—of they assign one part of his work as to sorrow suffer and dye to the other another part namely to Conquer Rule and Reign according unto their carnal Apprâ—hensions of these things They have I say feigned two Messiah's between whom they have distributed the whole work of him that is promised according unto their understanding of it And one of these is to come as they say before the other to prepare his way for him This first they call Messiah Ben Joseph because he is to be of the Tribe of Ephraim the other Messiah Ben David of whom afterwards Both of them are mentioned together in the Targum on Cant. 4.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thy two Deliverers which shall deliver thee Messiah the Son of David and Messiah the Son of Ephraim are like to Moses and Aaron The same words are repeated again Chap. 7. v. 3. And in those places alone in the whole series of Targums is there any mention of this fictitious Messiah the Author of that Paraphrase on the Canticles being Josephus Caecus who lived after the finishing of the Talmuds whereof he maketh mention In other parts of the Targum he appeareth not But in the Talmud he is frâ—quently brought on the Stage So Tractat. de Fâ—â—to Tâ—bernaâ—ul Distinct. Hachalil Chamesha It is a Tradition of our Masters that the Holy Blessed God shall say unto Messiah the Son of David who shall redeem us let him do it suddainly in our dayes ask somewhat of me and I will give it thee as Psal. 2. And when he shall hear that Messiah the Son of Joseph is ssain he shall say before the Lord Lord of the world I only ask life of thee for it seems that he shall be much terrified with the death of Ben Joseph Unto this Messiah they assign all things that are dolorous and include suffering in them which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that are in the Scripture assigned to
wise men out of whom the number of the Sanhedrim when any dyed or were removed was to be supplied Secondly The place of their meeting which usually and ordinarily was at Jerusalem § 15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a Chamber of hewed stones where the Judges are sometimes called by them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Wise men of the stone Chamber Although it may be no more is intended in that expression but that it was a Magnifick Stately Place or building such as usually are made of stones hewed and carved And they tell us that this place was built nigh the Temple part of it being on the Holy Ground and part on that which was prophane and common Whence also it had two doors one on the sacred side by which the Prince and the Assessors entered the other on the prophane by which criminal persons were brought in before them by their Officers So Talmud in Joma And this some take to be the place where our Lord Christ was judged John 19.13 They sate down in the Judgement Seat in the place that is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the place built and raised up with hewed or squared stones For that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not signifie meerly the pavement as we translate it or the floor of the place the Apostle manifests by adding that in the Hebrew it is called Gaâ—batha 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Hebrew for although the word have a Syriack termination according to the corrupt pronuntiation of the Hebrew in those dayes among the people yet the Original of it is Hebrew and the Syriack renders it here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and reads not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now this signifies an High-Place or a place built up on all sides and exalted such as the Roman 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Judgement Seats were placed in But this might be an alike place to the other for I much question whether the Roman Governour sate in Judgement in the meeting place of the Sanhedrim § 16 Thirdly The Jews treat much of the Qualification of the persons who were to be of the number of the Assessors of this Court. For First They were to be of the Priests Levites or Nobles of Israel that is principal men in the Common-wealth yet none were admitted into their number meerly on the account of their Dignity or Offices not the King not the High Priest unless they were chosen with respect unto their other qualifications For they Secondly Were to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men of stature and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men of countenance or good Appearance to keep up as they say a Reverence unto their Office and they were also to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men of Wisdom and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men of Age according to the first institution and this carried the common Appellation Elders of the People They add in Dine Mâ—moneth that they were to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men skilled in the Art of Incantations and Charms to find out such practices which the Talmudist thought good to add to countenance themselves many of whom were professed Magicians And lastly they were to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 skilled in LXX Tongues that they might not need an Interpreter but fewer I suppose served their turn They treat also in generall that they ought to be men fearing God hating Covetousness stout and couragious to oppose Kings and Tyrants if need were From this number they exclude expresly persons over old deform'd and Eunuchs whom they conclude to be cruel and unmerciful as Claudian doth Adde quod Eunuchus nulla pietate movetur Nec generi natisve cavet clementia cunctis In similes animosque ligant consortia damni Mercy from Eunuchs is remov'd away No care of Race or Children doth them sway This only renders men compassionate When misery is known their common fate § 17 The power of this Court was great yea supream many times in all things among the people and at all times in most things of concernment All great Persons and weighty Causes were judged by them When a whole Tribe offended or an High Priest or a King of the House of David by these were their Causes heard and determined They had power also to determine about Lawful War They had two sorts of War 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Commanded War Such they esteemed War against the Nations of Canaan against Amaleck against any Nation that oppressed Israel in their own Land and this kind of War the King at any time of his own accord might engage in And they had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 War permitted only as War for security and enlargement of Territories which could not be engaged in at any time but by consent and upon the Judgement of this Court. The Enlargement of the City of Jerusalem the reparation of the Temple and the Constitutions of Courts of Judicature in other Cities belonged also unto them In a word they were to judge in all hard Cases upon the Law of God This sentence extended to life and death which last they had power to inflict § 18 four wayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 four deaths four kinds of death were committed to the House of Judgement to Stone to Burn to slay with the Sword and to strangle These were they who in the dayes of the Restauration of the Church by Ezra who by reason of the excellency of the persons many of them being Prophets and men divinely inspired are usually called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the men of the great Congregation And the power of this Court was continued though not without some interruption and restraint unto the time of the last destruction of the City by Titus Besides this greater Court they had also two lesser in other places one of the twenty § 19 three Assessors which might be erected in any City or Town where there was an hundred and twenty Families or more but not less and these also had power over all Causes Criminal and Civil which happened within the Precincts of their Jurisdiction and over all Punishments unto Death it self Hilary on the second Psalm tells us that Erat a Mose ante institutum in omni Synagoga LXX esse Doctores Moses had appointed that in every Synagogue there should be LXX Teachers He well calls them Teachers because that was part of their duty to teach and make known the Law of God in Justice and Judgement And he adds Cujus doctrinae dominus in Evangeliis meminit dicens Whose teaching our Lord mentions in the Gospel saying the Scribes and Pharisees sit in Moses Chair So referring the direction there given by our Saviour to the Judicial determinations of these Judges and not to their ordinary Teachings or Sermons to the people But herein his mistake is evident that he supposeth the number of seventy to have belonged to every Synagogue which was peculiar to the great Court before described For besides this Judicature
〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
Cyrus Among these are Lyra Burgensis Galatinus and he from whom he borrowed his Computation Raymandus Martini These fix the beginning of the Weeks on the fourth year of Zedekiah as they say when Jeremiah gave out his Prophecy about the Babylonish Captivity and the return from it at the end of seventy years indeed the fourth year of Jehoiakim and not of Zedekiah as is apparent Jer. 25.1 11. Of the like nature is the account of Solomon Jarchi among the Jews who dates the time limited from the destruction of the Temple by the Chaldaeans But both these accounts are expresly contrary to the words of the Angel fixing the beginning of the time designed on the going forth of a Decree for the building Jerusalem To these we may add all that would extend these Weeks beyond the destruction of the City and Temple by Titus as some of the Jews would do to comprize the Prophecy of their second fatal destruction by Hadrian which is no way concerned in it § 3 The seventy Weeks then mentioned we must seek for between the first year of Cyrus when the first Decree was made for the re-edification of the Temple and the final destruction of it by the Romans This space we are confined unto by the Text the seventy Weeks are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the going forth of the word to cause to return and build Jerusalem vers 25. Now the Kingdom of Cyrus had a double first year The one absolutely of his Reign over Persia the other of his rule over the Babylonish Monarchy which he had conquered after the death of Darius Medus The first year it is of this second date of the Kingdom of Cyrus which may have any relation unto the time here limited for whilst he was King of Persia only he could have nothing to do with the Jews nor make any Decree for the building of the Temple both the people and place being then under the dominion of another Besides Ezra 1.11 Where it is said that he made his Decree in the first year of his Reign himself plainly declares that he had obtained the Eastern Monarchy by the conquest of Babylon The Lord God of Heaven hath given me all the Kingdoms of the Earth which words can in no sense be applied unto the Kingdom of Persia supposing the Monarchy of Babylon still to continue The whole space of time then here limited is seventy Weeks vers 24. Thâ— beginning of these seventy Weeks is the going forth of the Decree or Word to restore or build Jerusalem v. 25. The first Decree or command that could have any relation unto this matter was that made by Cyrus in the first year of his Empire We must then in the first place find out the direct space of time between the first year of Cyrus and the destruction of the Temple and then enquire whether the whole or what part of it is denoted by these seventy Weeks § 4 Some I confess there are who contend that there is no consideration to be had of that computation of time which we find amongst the Heathen Writers nor of those stated Epocha's by which they limited and distinguished their computations For whereas say they we have certainly the term of this duration of time its beginning and ending fixed namely the first of Cyrus and the death of Messiah It is positively detâ—rmined that between them were seventy Weeks or four hundred ninety years unto which all other accounts are to be squared and made proportionâ—ble Indeed the conclusion were unquestionable if the premises were certain If the terms be rightly fixed in the first of Cyrus and the death of the Messiah there must be but 490 years between them for whether we understand the reason of it or no all forreign Accounts must be suited unto what of infallible truth is stated in the Scripture But these things are much questioned for whereas some do doubt whether the time limited do absolutely expire in the death of the Messiah and be not rather to be exâ—ended unto the destruction of the City and Temple There be many more that do peremptorily deny that it is to take date from the first Decree of Cyrus And so must we also unless it can be proved that the times mentioned are justly commensurate from thence unto the death of Messiah For seeing there were other Decrees as we shall find to the same purpose which might be respected as well as that there is no reason why we should offer violence unto other approved computations to force them to submit unto the Scripture Account when we first offer violence unto that to make it serve our own opinion I shall therefore proceâ—d in the way proposed and first give a just computation of the time from the first year of the Empire of Cyrus unto the destruction of the City and Temple and then enquire whether the seventy Weeks or 490 years here determined be commensurate unto the whole or only unto some part of it and if to some part only then to what part of it and how we are directed by the Text to the beginniâ—g and end of the computation And herein I shall not scrupulously bind my self unto daies or months or seasons of the year in any single account but only consider the full and sound number of years which in such computations according to the custom of holy Writ is to be observed And indeed what through the silence what through the disagreement of Antiâ—nt Historians it is utterly impossible to state exactly as to those lesser fractions the times that are passed of old And we seek for no more certainty in these things than the condition of them will naturally bear § 5 It is generally agreed by all Hiâ—torians and Chronologers that Cyrus began his Reign over Persia in the first year of the fifty fifth Olympiad probably the same year that Nabâ—nidus or Darius Medus began his reign over Babylon And this was the year wherein Daniel set himself solemnly to seek the Lord for the delivery of the people out of Captivity He being now come to a Kingdom who was so long before prophesied of to be their deliverer Dan. 9.1 In the twenty seventh year of his reign or the first of the sixty second Olympiad having conquered the Babylonian Empire he began the first year of his Monarchical reign from whence Daniel reckons his third which was his last Chap. 10.1 And therein he proclaimed liberty unto the people of the Jews to return to Jerusalem and to build the Temple Ezra 1.1 The City and Temple were destroyed by Titus in the third year of the eleventh Olympiad now from the first year of the sixty second Olympiad unto the third of the two hundred and eleventh Olympiad inclusive are five hundred ninety nine years and within that space of time are we to enquire after and find the four hundred and ninety years here prophesied of and foretold Of this space of time the Persian Empire from
see c. Considering therefore what is elsewhere written of all the Regions about bringing in their sick weak and impotent and of the cures of Persons by the touching of his garment it is evident that his Personal Miracles amounted unto thousands which might well give occasion to the Hyperbole used by John in recounting of them Hence some among the Jews were convinced that he was the Messiah not only by the greatness but also by the number of his works John 7.31 Many of the People believed on him and said when Christ cometh will he do more Miracles then these which this man doeth And what are the seventy six Miracles of Moses unto those as to number which in the first place the Jews glory in And if we may add those which were wrought by his power by them that preached the Gospel on his Commission as they are all of the same efficacy unto the end proposed or confirmation of his being the Messiah they amount not unto thousands only but probably unto millions For of this sort were all the miraculous gifts of the Holy Ghost that were granted unto the Church all the world over So that as to the number of Miracles he was sufficiently by them attested unto to be the Messiah the great Law-giver of the people of the New Covenant Again The Jews much insist on this that all other Prophets wrought Miracles by § 64 the Intervention of Prayer Moses alone without it at his own pleasure The Rod they say was committed unto him as a Kingly Scepter to denote that Authority whereunto the whole nature of things gave place It is true indeed it is not recorded that Moses prayed in words before every Miracle that was wrought by him or in reference unto his Ministry but yet this is plain in story that he wrought no mighty work but either upon his prayer or some express command and direction from God in particular which everts the Judaical pretence of an abiding power remaining with him enabling him to work Miracles when and how he would But this which they falsly ascribe unto Moses was eminently true in the Lord Jesus Those thousands of miraculous works which he wrought were the arbitrary effects of a word of command without any especial direction for every new work arguing the constant presence of an infinite power with him exerted according to his will Come forth of him come out of the grave I will be thou clean be ye opened and the like expressions he used as signs and pledges thereof Thus was it not with Moses as the story manifests yea he himself greatly doubted of the greatest effect of the Divine power put forth by him when he smote the Rock to bring forth water The nature of the Miracles also wrought by the one and the other may be compared § 65 and we shall see from thence on which side the pre-eminence will be found For those wrought by Moses or by God himself whilest he employed him in the service of giving the Law and the delivery of the people they were for the most part portentous Prodigies suited to fill men with wonder astonishment and fear Such were all the signs of the presence of God on Mount Sinai The effects also of most of them were evil and destructive proceeding from wrath and indignation against sin and sinners such were all the mighty works wrought in Aegypt such those of the swallowing up of Dathan and Abiram in the Wilderness Those that tended unto the good and relief of mankind as the bringing of water from the rock were typical and occasional And those kinds of works were suited unto that Ministry of Death and Condemnation which was committed unto him But on the other side the mighty works of the Lord Jesus were evidently effects of Goodness as well as of Power and consisted in things useful and helpful unto mankind Healing the sick opening the eyes of the blind and ears of the deaf giving strength to the lame casting out of Devils feeding hungry multitudes raising the dead are things amiable and useful And though terrible Prodigies may more affect and astonish carnal minds such as the Jews were filled with yet these works of Grace and Goodness do more allure those who attend unto the dictates of right Reason Evidences they were of a gracious Ministry tending unto salvation and peace in every kind such as that of the Messiah was promised and foretold to be As Miracles then were the tokens of their several Ministries and bespake the nature of them those of the Lord Christ were exceedingly more excellent then those of Moses § 66 Furthermore as Moses had not a power of working miracles constantly resident with him which he might exert according unto his own will so he was very far from being able to communicate any such power unto others God indeed took of the Spirit that was on him and gave it unto the Elders that were to be joyned with him in the Government of the people Numb 11.25 but yet neither was there a power of working miracles going along with that Spirit but only ability for Rule and Government nor yet was that communication of it any act of Moses at all But now our Lord Jesus as he had the Divine Power mentioned alwayes with him so he could give Authority and Power unto whom he pleased to effect all such miraculous works as were any way necessary for the confirmation of their Doctrine Of this nature was the Commission which he gave the Twelve when he sent them forth Matth. 10.8 Heal the sick cleanse the Lepers raise the dead cast out Devils As also that unto the LXX Luke 10.17 19. yea he promised them which also came to pass that by his power and presence with them they should do greater things then those which they had seen him to do John 14.12 Mark 16.17 And this difference is so eminent that nothing can be objected against it This more evidently confirmed him to be the Master then all the mighty works which he wrought in his own Person on the earth § 67 Again all the miracles of Moses ended with his life The Jews indeed some of them tell us a company of foolish stories about his death which as their manner is they would fix on those words Deut. 34.5 and Moses dyed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the mouth or word of the Lord as namely how he contended with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Angel of Death and drove him away with his rod so that he could not dye until God laid his mouth unto his and so took out his soul from him But these figments are shamefull and such as become none but themselves However these things extended only unto his death therewith ended his Ministry and Miracles But now the greatest Miracle of our Lord Jesus was wrought by him after the violent and cruel death which he underwent for our sakes For he took his life again and raised himself from the dead John
of Heber keeping their first Seat not accompanying the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Sons of men Gen. 11.2 3 4. those wicked Apostates who went from the East to find a place to fix the Seat of their Rebellion against God Broughton contendeth that Vr was in the Vale of the Chaldaeans that is in Babylonia a very little way or some few miles from Charan averring that Stephen cannot otherwise be defended who affirms that he was in Mesopotamia before he dwelt in Charan But as this defence of Stephen is needless seeing as we have manifested he took Mesopotamia in a large sense as others did also giving the same Extent unto it with Assyria the denomination arising from the most eminent and fruitful of these Regions So the removal of a little way or a few miles answereth not that decription which the Holy Ghost gives us of journey Gen. 11.31 And Terah took Abraham his Son and Lot the Son of Haran and they went forth with them from Ur of the Chaldees to go into the Land of Canaan and they came unto Haran and dwelt there There design was to go unto Canaan And as the Vra which was in Babylonia was scituated on this side of Euphrates as Pliny testifies So that Abraham could not go from thence unto Canaan by Haran but he must twice needlesly pass with all his family over Euphrates so the expression of their journying to Haran will not suit unto any imaginary Vr within a few miles of it Nor is it any weight that it is called Vr of the Chaldees whose proper seat was in Babylonia and not extended much farther Eastward seeing if the Chaldees as is most probable were called Chasdim as they are constantly from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chesed the Son of Nachor the Brother of Abraham there must of necessity be allowed an Hystorical Prolepsis in the words and that is called Vr of the Chaldees from whence the Chaldees were afterwards to have their Original who in time possessed Babylonia and the parts adjacent Whilest Abraham lived with his Progenitors in Vr there is no doubt but he § 7 was with them infected with much false Worship and Idolatry For so Joshua affirms expresly that they served 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 24.3 even those whose Worship God afterwards prohibited in the first Precept of the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there shall not be unto thee other Gods those or such as those whom they served beyond the flood Other Gods are all false gods The Jews imagination about the discovery made by Abraham of the true God his renunciation of all Idolatry thereon with the breaking of his Fathers Images and his being cast for that cause by Nimrod into the fire all about the forty fourth year of his Age I have considered and exploded elsewhere And all these figments with that of Harans being consumed by fire in the sight of his Father they witedraw from the supposed signification of the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they would have to signifie fire Gen. 11.28 but as where it relates unto the Chaldeans Vr of the Chaldees it is apparently the name of a place a Town or Country so it rather signifies a Valley then fire And those words Isa. 24. v. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we translate in the Text Wherefore glorifie ye the Lord in the fires may be better read as in the Margen in the Valleys which better answers unto the following words And the name of the Lord God of Israel in the Isles of the Sea At what year of his age he left Vr with his Father is not expressed But it is apparent that it was towards the latter end of the life of Terah Even after the death of Haran his Eldest Son and that Nahor and Abraham were married to Milcha and Isca his daughters and Sara had continued barren some remarkable space of time Gen. 11.28 29 30 31 32. From Vr therefore with his Father and the rest of their family he removed to § 8 Haran with a design for Canaan Gen. 11.31 Where this Haran was scituated we before declared Stephen calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 charran and so do the Latin Writers Assyrias Latio maculavit sanguine Charras sayes Lucan of the overthrow of Crassus's Army near that place And it may be pronounced either way in the Original from the ambiguous force of the Hebrew Cheth which seems best expressed by Charan How long he stayed here is uncertain as was said before That it was not very long appears from his marrying and the barrenness of Sarah before he came thither And yet that they abode there some years is no less evident from Chap. 12. v. 5. Abraham took Sarai his Wife and Lot his Brothers Son and all their substance that they had gathered and the souls or Servants that they had gotten in Haran and they went forth to go into the Land of Canaan It is not the work of a few dayes or moneths that is here described This gathering of substance and getting of souls was a business of some years of how many it is uncertain What was the design of Terah in his attempt to go for the Land of Canaan is not absolutely certain The especial Call of Abraham unto that Countrey could not be the bottom of it for it is most probable yea indeed undeniable that this he had not untill after the death of Terah It was therefore an act of theirs in answer to the Providence of God in a subserviency unto that future call that he might be in more readiness to yield obedience unto it then he could have been in the Land of Vr Whether Terah did meerly seek a new habitation in a Country less peopled then that of his Nativity which doubtless then was the most populous part of the world as being near the place where mankind first planted after the flood or whether he might be instructed in the antient promise that the posterity of Canaan the Son of Cham who had then possessed the Country called after his name should be servants unto the seed of Shem from whom he was a principal descendant I know not In answer to the call of Abraham it could not be for he was called to leave his Fathers House Chap. 12.1 and not to bring his Father with his houshold with him and that at the seventy fifth year of his age when Terah was dead But what ever was the occasion of it the Providence of God used in it in the serving of its designs towards Abraham And here in Haran If I may be allowed to conjecture it is probable that God gave him light into the evil of those Superstitions wherein he was educated revealed himself as the only true God and so prepared him for his Call unto the tedious journeying and long peregrination that ensued thereon § 9 When his Father Terah was dead and himself seventy five years old Chap. 12.14 God called him to himself and entred
be considered § 18 And these in general were of two sorts First Ecclesiastical Secondly Civil Ecclesiastical penalties were the Authoritative Exclusion of an offending Person from the society of the Church and the Members of it That such an Exclusion is prescribed in the Law in sundry cases hath in several instances been by others evidenced Many Disputes also have been about it both concerning the causes of it the Authority whereby it was done with its ends and effects But these things are not of our present consideration who intend only to represent things as they are in Facto instituted or observed Of this Exclusion the Jews commonly make three Degrees and that not without § 19 some countenance from the Scripture The First they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Niddui The second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cherem and the Third 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shammatha That which they call Niddui from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to expell to separate to cast off is with the most of them the first and lowest degree of this separation and exclusion And Persons who are to pronounce this sentence and put it into execution are according to the Jews any Court from the highest Sanhedrin of seventy one at Jerusalem to the meanest in their Synagogues Yea any Ruler of a Synagogue or Wise Man in Authority might accorcording unto them do the same thing And many ridiculous stories they have about the mutual Excommunication and Absolution of one another by consent The time of its continuance or the first space of time given to the Persons offending to repent was thirty dayes to which on his neglect he was left unto sixty and then to ninety when upon his obstinacy he was obnoxious to the Cherem As the Causes of it they reckon up in Jerusalem Talmud moed Katon twenty four crimes on the guilt whereof any one may be thus dealt withal 1. He that despiseth a Wise Man that is a Rabbi Master or Doctor even after his death 2. He that contemneth a Minister or Messenger of the House of Judgement 3. He that calleth his Neighbour Servant or Slave 4. He to whom the Judge sends and appoints him a time of Appearance and he doth not appear 5. He that despiseth the words of the Scribes much more the words of the Law of Moses 6. He that doth not obey and stand unto the sentence denounced against him 7. He that hath any hurtful thing in his power as a biting Dog and doth not remove it 8. He that sells his Field to a Christian or any Heathen 9. He that gives witness against an Israelite in the Courts of the Christians 10. A Priest that killeth Cattle and doth not separate the guifts that belong to another Priest 11. He that profaneth the second Holy-day in Captivity 12. He that doth any work in the afternoon before the Passeover 13. He that taketh the name of God in vain on any account 14. He that induceth others to profane the name of God 15. He that draweth others to eat of holy things without the Temple 16. He that computes the times or writes Kalendars or Almanacks fixing the Moneths out of the Land of Israel 17. He that causeth a blind man to fall 18. He that hindereth others from doing the work of the Law 19. He that makes profane the killing of any Creature by his own fault 20. He that killeth and doth not shew his Knife before hand before a Wise Man whereby it may appear to be fit 21. He that is unwilling to or makes himself difficult in learning 22. He that putteth away his Wife and afterwards hath commerce with her in buying and selling which may induce them to cohabitation 23. A Wise Man of evil Fame and Report 24. He that excommunicateth him who deserveth not that sentence Aâ— instance of this exclusion we have expresly in the Gospel John 9.20 The Jews § 20 had aâ—ready agreed that if any Man should confess He was Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he should be put out of the Synagogue He should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Menuddeh put under the sentence of Niddui And according to this sentence they proceeded with the blind man whose eyes were opened by the Lord Christ v. 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is saith the Margin of our Translation they excommunicated him But that is not the signification of the word it denotes only their causing him to be thrust out of the Synagogue by their Officers although there is no doubt but that at the same time they pronounced sentence against him § 21 If a Man dyed under this sentence they laid a stone upon his Beir intimating that he deserved Lapidation if he had lived Howbeit they excluded him not from teaching or learning of the Law so that he kept four paces distant from other persons He came in and went out of the Temple at the contrary door to others that he might be known All which with sundry other things were of their Traditional Additionals to the just prescriptions of the Word § 22 In case this Process succeeded not and upon some greater demerits the sentence of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cherem was to be proceeded unto This is an high degree of Authoritative Separation from the Congregation and is made use of either when the former is despised or as was said upon greater provocations This sentence must not be denounced but in a Congregation of ten at least and with such a one that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus Anathematized it is not lawful so much as to eat The third and last sentence in this kind which contains a total and irrecoverable Exemption of a person from the Communion of the Congregation is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shammatha Some of the Talmudical Rabbins in moed katon give the Etymologie of this word as if it should be as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sham metha death is theâ—e But it is generally agreed that it is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to exclude expell cast out that is from the Covenant of Promise and Common-wealth of Israel And this the most take to be total and final the Persons that fall under it being left to the judgement of God without hope of Reconciliation unto the Church Hence it is called in the Targum Numb 21.25 Deut. 7.27 The Curse the Execration of God and by the Talmudists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the anathema of the God of Israel But yet it cannot be denyed but that in many places they speak of it as the general name for any Excommunication and so as not at all to difference it from Niddui which is taken to be the least degree thereof The most learned Buxtorf hath given us out of an antient Hebrew Manuscript a form of this Excommunication which is truly ferale carmen as sad and dismall an imprecation as according to their principles could well be invented It is indeed by him applyed unto the Cherem but as L'Empereur hath observed
2.9 3. Of Grace in his Humane Nature Joh. 1.14 Chap. 3.34 Luke 2.52 Chap. 4.1 4. An Authoritative fulness to communicate of it unto others that is the fulness here intended For it is in him as the head of the Church v. 18. so as that from him or that fulness which it pleased the Father to entrust him withall believers might receive grace for grace Joh. 1.16 17. Thus he testifies that all things are delivered to him of the Father Matth. 11.27 put into his power and possession And they are the things he there intends on the account whereof he invites sinners weary and laden to come unto him v. 28. That is all Mercy and Grace which are the things that burdened sinners need and look after The same is testified Joh. 3.35 36. and fully Joh. 16.15 All things that the Father hath are mine Joh. 16.19 All the Grace and Mercy that are in the Heart of God as a Father to bestow upon his Children they are all given into the hand of Christ and are his or part of his Inheritance In particular 1. All Pardoning Grace for the Acceptance of our Persons and Forgiveness of our sins is his he is the Lord of it Acts 5.31 He is made a Prince and a Saviour to give repentance and the forgiveness of sins Forgiveness of sin is wholly given unto him as to the Administration of it nor doth any one receive it but out of his stores And what is the Dominion of ten thousands of worlds in comparison of this Inheritance Sure he shall be my God and King who hath all forgiveness at his disposal All that this World can do or give is a thousand times lighter than the dust of the ballance if compared with these good things of the Kingdom of Christ. 2. All Regenerating quickning sanctifying assisting Grace is his 1. Joh. 5.21 He quickneth whom he pleaseth He walks among dead souls and sayes to whom he will Live And 2. He sanctifies by his Spirit whom he pleaseth Joh. 4.14 All the living waters of saving Grace are committed to him and he invites men unto them freely Cant. 5.1 Isa. 55.1 Rev. 21. And 3. All Grace actually assisting us unto any duty is his also for without him we can do nothing Joh. 15.5 for it is he alone that gives out suitable help at the time of need Heb. 4.16 No man was ever quickned purified or strengthened but by him nor can any dram of this Grace be obtained but out of his Treasures Those who pretend to stores of it in their own wills are so far Antichrists 3. The Grace of our Preservation in our Acceptation with God and Obedience unto him is solely his Joh. 10.28 And so also 4. Are all the blessed and gracious Priviledges whereof we are made partakers in our Adoption Joh. 1.12 Heb. 3.6 He is so Lord over the whole House and family of God as to have the whole inheritance in his power and the absolute disposal of all the good things belonging unto it These are the Riches and Treasure of the Kingdom of Christ the good things of his House the Revenues of his Dominion The Mass of this Treasure that lyes by him is infinite the stores of it are inexhaustible and he is ready free gracious and bountiful in his Communications of them to all the Subjects of his Dominion This part of his Heirship extends unto 1. All the Grace and Mercy that the Father could find in his own gracious Heart to bestow when he was full of Counsels of Love and designed to exalt himself by the way of Grace Ephes. 1.6 2. To all the Grace and Mercy which he himself could purchase by the Effusion of his Blood Heb. 9.14 Eph. 1.13 and indeed these are commensurate if things in respect of us altogether boundless may be said to be commensurate 3. All that Grace which hath saved the World of Sinners which are already in the enjoyment of God and that shall effectually save all that come to God by him 4. All that Grace which in the Promises of it in the Old Testament is set out by all that is rich precious glorious all that is eminent in the whole Creation of God and in the New is called Treasures unsearchable Riches and exceeding Excellency which being communicated by him to all the subjects of his Kingdom makes every one of them richer than all the Potentates of the earth who have no interest in him The especial Foundation of all this Trust is in an eminent manner expressed Esay 53.10 11 12. His suffering for the sins of all those to whom he intends to communicate of this his fulness according to the will of God and the Purchase he made in his death according to the tenour of the Covenant of the Mediator makes it just and righteous that he should enjoy this part of his Inheritance Heb. 2.17 chap. 9.12 The Father says unto him Seest thou these poor wretched Creatures that lie perishing in their bloud and under the curse They had once my Image gloriously enstamped on them and were every way meet for my service but behold the Misery that is come upon them by their sin and rebellion sentence is gone forth against them upon their sin and they want nothing to shut them up under Everlasting Ruine but the Execution of it Wilt thou undertake for to be their Saviour and Deliverer to save them from their sins and the wrath to come Wilt thou make thy Soul an Offering for their sins and lay down thy Life a Ransome for them Hast thou Love enough to wash them in thy own Blood in a Nature to be taken of them Being obedient therein unto death the death of the Cross Whereunto he replies I am content to do thy Will and will undertake this work and that with joy and delight Lo I come for that purpose my delight is with these sons men Psal. 40.8 Prov. 8.31 What they have taken I will pay What is due from them let it be required at my hand I am ready to undergo Wrath and curse for them and to pour out my soul unto death It shall be saith the Father as thou hast spoken and thou shalt see of the travel of thy soul and be satisfied I will give thee for a Covenant and a Leader unto them and thou shalt be the Captain of their salvation To this end take into thy power and disposal all the Treasures of Heaven all Mercy and Grace to give out unto them for whom thou hast undertaken Behold here are unsearchable hidden Treasures not of many Generations but laid up from Eternity take all these Riches into thy power and at thy disposal shall they be for ever This is the noble peculiar foundation of this part of the Inheritance of Christ. From what hath been spoken the Rule also whereby the Lord Christ proccedeth in disposing these Treasures to the sons of men is made evident Though he hath all Grace committed unto him yet he bestowes not
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
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
the Covenant between him and the people that the Transgression of it so as to disannul the terms and conditions of it had by Divine Constitution the punishment of death temporal or Excision appointed unto it And this in the next words he proceeds to improve unto his purpose by the way of an Argument à minori ad majus How shall we escape if we neglect so great salvation c. There is an Antithesis expressed in one branch as we observed before between the Law and the Gospel namely that the Law was the Word spoken by Angels the Gospel being revealed by the Lord himself But there are also other differences intimated between them though expressed only on the part of the Gospel as that it is in its nature or Effects Great Salvation that is not absolutely only but comparatively unto the benefit exhibited to their fore Fathers by the Law as given on Mount Horeb. The confirmation also of the Gospel by the Testimony of God is tacitely opposed unto the confirmation of the Law by the like Witness and from all these considerations doth the Apostle enforce his Argument proving the Punishment that shall befall Gospel neglecters In the words as was in part before observed there occurrs 1. The Subject matter spoken of so great salvation 2 A further Description of it 1. From its principal Author it began to be spoken by the Lord. 2. From the manner of its propagation it was confirmed unto us by them that heard it 3. From its Confirmation by the Testimony of God Which 4. Is exemplified by a distribution into 1. Signs 2. Wonders 3. Mighty Works and 4. Various Gifts of the Holy Ghost whereof there is 3. A neglect supposed if we neglect and 4. Punishment there intimated wherein 1. The Punishment its self and 2. The manner of its expression how shall we escape are to be considered all which are to be severally explained 1. The subject matter treated of is expressed in those words so great Salvation And it is the Gospel which is intended in that Expression as is evident from the preceding Verse For that which is there called the word which we have heard is here called great salvation As also from the following words where it is said to be declared by the Lord and farther propagated by them that heard him And the Gospel is called Salvation by a Metonymy of the Effect for the Cause For it is the Grace of God bringing salvation Titus 2.11 The Word that is able to save us The Doctrine the Discovery the instrumentally efficient Cause of Salvation Rom. 1.16 1 Cor. 1.20 21. And this Salvation the Apostle calls Great upon many accounts which we shall afterwards unfold And calling it so great salvation he refers them unto the Doctrine of it wherein they had been instructed 〈◊〉 whereby the Excellency of the Salvation which it brings is declared Now though the Apostle might 〈…〉 pressed the Gospel by the word which was declared unto us by the Lord as 〈…〉 the Law by the word spoken by Angels yet to strengthen his Argument 〈◊〉 Moâ—â—â— unto Obedience which he insists upon he chose to give a brief Description of iâ— from its principal Effect it is great Salvation The Law by reason of sin proved the Ministry of Death and Condemnation 2 Cor. 3.9 yet being fully published only by Angels Obedience was indispensibly required unto it And shall not the Gospel the Ministry of life and great salvation be attended unto 2. He farther describes the Gospel from its principal Author or Revealer it began to be spoken by the Lord. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The words may have a twofold sense for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may denote either principium temporis the beginning of time or principium operis the beginning of the work In the first way it asserts that the Lord himself was the first Preacher of the Gospel before he sent or employed his Apostles and Disciples in the same work In the latter that he only began the work leaving the perfecting and finishing of it unto those who were chosen and enabled by him unto that end And this latter sense is also true for he finished not the whole Declaration of the Gospel in his own person teaching vivâ voce but committed the work unto his Apostles Matth. 10.27 But their teaching from him being expressed in the next words I take the words in the first sense referring unto what he had delivered Chap. 1.1 Of Gods speaking in these last dayes in the Person of the Son Now the Gospel hath had a threefold beginning of its Declaration First In Prediction by Promises and Types and so it began to be declared from the foundation of the world Luke 1.70 71. Secondly In an immediate Preparation and so it began to be declared in and by the Ministry of John the Baptist Mark 1.1 2. Thirdly In its open clear actual full Revelation so this work was begun by the Lord himself and carried on to perfection by those who were appointed and enabled by him thereunto Joh. 1.17 18. Thus was it by him declared in his own person as the Law was by Angels And herein lyes the stress of the Apostles Reasonings with reference unto what he had before discoursed concerning the Son and Angels and his Preheminence above them The great Reason why the Hebrews so pertinaciously adhered unto the Doctrine of the Law was the glorious Publication of it It was the word spoken by Angels they received it by the disposition of Angels If saith the Apostle that were a sufficient cause why the Law should be attended unto and that the neglect of it should be so sorely revenged as it was though in it self but the Ministry of death and condemnation Then consider what is your Duty in reference unto the Gospel which as it was in its self a Word of life and great salvation so it was spoken declared and delivered by the Lord himself whom we have manifested to be so exceedingly exalted above all Angels whatever 3. He farther describes the Gospel from the way and means of its conveyance unto us It was confirmed unto us by them that heard him And herein also he prevents an Objection that might arise in the minds of the Hebrews inasmuch as they at least the greatest part of them were not acquainted with the Personal Ministry of the Lord they heard not the word spoken by him For hereunto the Apostle replyes that though they themselves heard him not yet the same word which he preached was not only declared but confirmed unto them by those that heard him And herein he doth not intend all of them who at any time heard him teaching but those whom in an especial manner he made choice of to employ them in that work namely the Apostles So that this expression those that heard him is a Periphrasis of the Apostles from that great priviledge of hearing immediately all things that our Lord taught in his own
other duty or service what ever may he not justly expect that such a one will be diligent in the observation of all his commands especially considering also the Honour and Advantage that he hath by being taken near unto his person employed in his affairs And shall not God much more expect the like from us considering how exceedingly the priviledge we have by this relation unto him surpasseth all that men can attain by the favour of earthly Princes And if we will choose other Lords of our own to serve if we are so regardless of our selves as that we will serve our lusts and the world when God hath had such respect unto us as that he would not suffer us to be subject unto the Angels of heaven how inexcusable shall we be in our sin and folly You shall be for me saith God and not for any other what ever And are we not miserable if we like not this agreement 2. For the manner of our obedience how ought we to endeavour that it be performed with all holiness and reverence Moses makes this his great argument with the people for Holiness in all their Worship and services because no people had God so nigh unto them as they had And yet that nearness which he insisted on was but that of his Institutions and some visible Pledges and Representations therein of his Presence among them now much more cogent must the considerations of this real and spiritual nearness which God hath taken us unto himself in by Jesus needs be to the same purpose All that we do we do it immediately unto this holy God not only under his Eye and in his Presence but in an especial and immediate relation unto him by Jesus Christ. Verse VI. THe Apostle hath shewed that the World to come which the Judaical Church looked for was not made subject unto Angels no mention of any such thing being made in the Scripture That which he assumes to make good his Assertion of the Preheminence of the Lord Jesus above the Angels is that unto him it was put in subjection And this he doth not expresly affirm in words of his own but insinuateth in a Testimony out of the Scripture which he citeth and urgeth unto that purpose And this Way he proceedeth for these two ends 1. To evidence that what he taught was suitable unto the Faith of the Church of old and contained in the Oracles committed unto it which was his especial way of dealing with these Hebrews 2. That he might from the Words of that Testimony take occasion to obviate a great Objection against the Dignity of Christ and Mysteries of the Gospel taken from his Humiliation and Death and thereby make way to a farther Explication of many other Parts or Acts of â—is Mediation many Difficulties there are in the Words and Expressions of these Verses more in the Apostles Application of the Testimony by him produced unto the Person and End by him intended all which God assisting we shall endeavour to remove And to that End shall consider 1. The way and manner of his introducing this Testimony which is peculiar 2. The Testimony it self produced with an Explication of the meaning and importance of the Words in the Place from whence it is taken 3. The Application of it unto the Apostles purpose both as to the Person intended and as to the especial End aimed at And 4. Farther unfold what the Apostle adds about the death and sufferings of Christ as included in this Testimony though not intended as to the first use and design of it And 5. Vindicate the Apostles Application of this Testimony with our Explication of it accordingly from the Objections that some have made against it All which we shall pass through as they present themselves unto us in the Text it self First The manner of his citing this Testimony is somewhat peculiar One testified in a certain place Neither person nor place being specified As though he had intended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a certain Person whom he would not name But the Reason of it is plain both Person and Place were sufficiently known to them to whom he wrote And the Syriack Translation changeth the Expression in the Text into but as the Scripture witnesseth and saith without Cause The Hebrews were not ignorant whose words they were which he made use of nor where they were recorded The one there mentioned is David and the certain place is the eighth Psalm whereof much need not to be added A Psalm it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the High Praises of God and such Psalms do mostly if not all of them respect the Messiah and his Kingdom as the Jews themselves acknowledge For the time of the Composure of this Psalm they have a conjecture which is not altogether improbable namely that it was in the Night whilest he kept his Fathers sheep Hence in his Contemplation of the Works of God he insists on the Moon and Stars then gloriously presenting themselves unto him not mentioning the Sun which appeared not So also in the Distribution that he makes of the things here below that amongst others are made subject unto man he fixeth in the first place on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 flocks of Sheep which were then peculiarly under his care So should all the works of God and those especially about which we are conversant in our particular Callings excite us to the Admiration of his Glory and Praise of his name And none are usually more void of holy thoughts of God than those who set themselves in no way acceptable unto him This is the place from whence this Testimony is taken whose especial Author the Apostle omitteth both because it was sufficiently known and makes no difference at all who ever was the Penman of this or that Portion of Scripture seeing it was all equally given by Inspiration from God whereon alone the authority of it doth depend 2. The Testimony it self is contained in the words following v. 6 7. What is man c. Before we enter into a particular Explication of the words and of the Apostles Application of them we may observe that there are two things in general that lye plain and clear before us As First That All things whatsoever are said to be put in subjection unto man that is unto Humane Nature in one or more Persons in opposition unto Angels or nature Angelical To express the former is the plain Design and Purpose of the Psalmist as we shall see And whereas there is no such Testimony any where concerning Angels it is evident that the meaning of the word is unto man and not unto Angels which the Apostle intimates in that adversative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but but of man it is said not of Angels Secondly That this Priviledge was never absolutely nor universally made good in or unto the nature of man but in or with respect unto the Person of Jesus Christ the Messiah This the Apostle call us to the
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
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
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
confederacies of the men of the world for their carnal security And thus by this Triple Testimony hath the Apostle both confirmed his foregoing Assertion and farther manifested the Relation that is between the children to be brought unto Glory and the Captain of their salvation whereby it became righteous that he should suffer for them and meet that they should enjoy the benefit of his sufferings which he more fully expresseth in the following Verses Verse XIV XV. THe Vnion of Christ and the Children in their Relation unto one common root and participation of the same nature being asserted the Apostle proceeds to declare the Ends Use and Necessity of that Vnion in respect of the Work which God had designed him unto and the Ends which he had to accomplish thereby Of these Two he layeth down in these two Verses namely the Destruction of the Devil and the Delivery thereby of them that were in Bondage by Reason of Death neither of which could have been wrought nor effected but by the Death of the Captain of salvation which he could not have undergone nor would what he could otherwise have done been profitable unto them had he not been of the same nature with the children as will appear in the opening of the words themselves Verse 14 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 V.L. Quia ergo Bez. quoniam ergo because therefore Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for seeing or for because Eras. Posteaquam igitur Ours forasmuch then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometimes used for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 postquam ex quo tempore from whence so as to express no Causality as to that which follows but only the Precedency of that which it relates unto But it is not in that sense used with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which here is subjoyned but quoniam quandoquidem the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore plainly expressing a Causality they are well rendered by ours Forasmuch then or therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 V.L. pueri communicaverunt carni sanguini The children communicated in flesh and blood Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sons were partakers or do partake Eras. Commercium habent cum carne sanguine have communion or commerce with flesh and blood Bez. Pueri participes sunt carnis sanguinis the children are partakers of flesh and blood as Ours The Vulgar expresseth the time past which the Original requireth Aethiopick He made his children partakers of his flesh and blood with respect as it should seem to the Sacrament of the Eucharist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 V.L. Et ipse similiter consimiliter A.M. participavit eisdem Bez. Ipse quoque consimiliter particeps factus est eorundem as ours He also himself took part of the same And the Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he himself also in the same likeness or manner was partaker or partook in the same or self same things Arab. He also like unto them partook in the properties of the same That is truly partook of Flesh and Blood in all their Natural or Essential Properties Aethiop And he also was made as a brother unto them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut per mortem suam that by his own death properly as to the sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 V.L. destrueret all other Latin Translations aboleret that he might destroy so ours but to destroy respects the Person abolere in the first place the Power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eum qui tenebat mortis imperium Syr. Eras. Vul. him that held or had the rule of death Bez. eum penes quem est mortis robur him that had the power of death Aethiop the Prince of death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is Satan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some Copies read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 V. liberaret eos Bez. liberos redderet eos and free them and make them free Syr. and loose them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Per omne vivere suum Whilest they lived All their lives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Obnoxii erant servituti Bez. Mancipati erant servituti properly damnates erant servitutis obnoxious subject unto bâ—ndage Forasmuch then as the Children are partakers of flesh and blood This Expression is not elsewhere used in the Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to have any thing what ever in Common with another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is he who hath nothing in fellowship or common with others And this word is used in reference unto all sorts of things Good and Bad as Nature Life Actions Qualities Works Here it intimateth the common and equal share of the Children in the things spoken of They are equally common to all These are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Flesh and Blood That is Humane Nature liable to Death Misery Destruction Some would have not the nature of man but the frail and weak Condition of mankind to be intended in this Expression So Eniedinus and after him Grotius who refers us to Chap. 5.7 1 Tim. 3.16 2 Cor. 4.11 for the confirmation of this sense But in none of those places is there mention of Flesh and Blood as here but only of flesh which word is variously used both in the Old Testament and New Yet in all the places referred unto it is taken not for the Quality of Humane Life as it is infirm and weak but for humane nature it self wnich is so as concerning that of 1 Tim. 3.16 it hath at large been declared And the design of the place rejects this Gloss which was invented only to defeat the Testimony given in these words unto the Incarnation of the Son of God For the Apostle adds a Reason in these Verses why the Lord Christ was so to be of one with the children as to take upon himself their nature which is because that was subject unto death which for them he was to undergo And Flesh and Blood are here only mentioned though they compleat not Humane Nature without a Rational Soul because in and by them it is that our Nature is subject unto death We may only farther observe that the Apostle having especial regard unto the Saints under the Old Testament expresseth their Participation of flesh and blood in the Preterperfect Tense or time past which by Proportion is to be extended to all that believe in Christ unless we shall say that he hath respect unto the common interest of all mankind in the same nature in the root of it whence God is said of one blood to have made them all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we see is rendered by Interpreters similiter consimiliter codem modo ad eandem similitudinem That is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 likewise or after the same manner And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as much as 〈◊〉 〈◊〉
〈◊〉 〈◊〉 〈◊〉 v. 17. every way like Here it is restrained by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same that is flesh and blood Humane Nature as to the Humane Nature he was every way as the children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Partem habuit particeps erat he took part And in the use of this Word the Dative Case of the Person is still understood and sometimes expressed So Plato 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he might share or partake in the same acts with them And it is here also understood That he might partake with them of flesh and blood And the Apostle purposely changeth the word from that which he had before used concerning the children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they had Humane Nature in common they were men and that was all having no Existence but in and by that nature Concerning him he had before proved that he had a Divine Nature on the account whereof he was more excellent than the Angels And here he sayes of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Existing in his Divine Nature he moreover took part of that nature with them which makes a difference between their Persons though as to Humane Nature they were every way alike and this removes the exception of Schlictingius or Crellius that he is no more said to be incarnate than the children That by death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This word is peculiar to Paul He useth it almost in all his Epistles and that frequently Elsewhere it occurs but once in the New Testament Luke 13.17 and that in a sense whereunto by him it is not applyed That which he usually intends in this word is to make a thing or person to cease as to its present condition and not to be what it was So Rom. 3.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall their unbelief make the faith of God of none effect cause it to cease render the promise useless And v. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do we make the Law void by faith take away its use and End Chap. 4.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the promise is made ineffectual Chap. 7.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If her husband is dead she is freed from the Law The Law of the Husband hath no more power over her So v. 6. 1 Cor. 13.8 10 11. Chap. 15.24 26. 2 Cor. 3.10 13. Gal. 3.17 Chap. 5.4 11. Ephes. 2.15 The Intention of the Apostle in this word is the making of any thing to cease or to be void as to its former Power and Efficacy not to remove annihilate or destroy the Essence or Being of it And the Expression here used is to the same purpose with that in Psalm 8.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to quiet or make to cease the enemy and self-avenger 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly vis robur potentia Force Strength Power like that of Arms or Armies in battle And sometimes it is used for Rule Empire and Authority 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be in Place of Power and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be able to dispose of what it relates unto And in both senses we shall see that the Devil is said to have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the power of death Now there is not any notion under which the Devil is more known unto or spoken of among the Jews than this of his having the power of death his common appellation among them is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Angel of death And they call him Samael also So the Targum of Jonathan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 3.6 And the woman saw Samael the Angel of death And Maimon More Nebu. lib. 2. cap. 30. tells us from the Midrash that Samael rode upon the Serpent when he deceived Eve that is used him as his instrument in that work And most of them acknowledge Sathan to be principally intended in the temptation of Eve though Aben Ezra deny it in his Comment on the words and dispute against it And he addes that by Samael the Angel of death they understand Sathan which he proves from the words of their wise men who say in some places that Sathan would have hindred Abraham from sacrificing of Isaac and in others that Samael would have done it which proves that it is one and the same who by both names is intended And hence they usually call him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wicked Samael the Prince of all the devils and say of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Samael brought death upon all the world So that by this Samael or Angel of death it is evident that they intend him who is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Prince and Ruler of the rest So also they speak expresly in Baba Bathra distinc Hashatephir 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rabbi Simeon said the same is Sathan and the Angel of death and the evil figment that is the cause and author of it And they call him the Angel of death on many accounts the consideration whereof may give us some light into the reason of the Expression here used by the Apostle The first is that before mentioned namely that by his means death entred and came upon all the world His temptation was the first occasion of death and for that reason is he termed by our Saviour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 8.44 a murtherer from the beginning And herein he had the power of death prevailing to render all mankind obnoxious to the sentence and stroke of it Secondly Because he is employed in great and signal Judgments to inflict death on men He is the head of those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 evil Angels who slew the Aegyptians Psal. 78 49. So in Psal. 91.5 those words Thou shalt not fear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the arrow that flieth by day are rendred by the Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the arrow of the Angel of death which he shooteth by day And in the next verse those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the destruction that wasteth at noon day they render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the troop of devils that walk at noon-day the Psalmist treating of great and sudden destructions which they affirm to be all wrought by Sathan and thence the Hellenists also render the latter place by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the devil at noon-day wherein they are followed by the Vulgar Latine Arabick and Aethiopick Translations And this the Apostle seems to allude unto 1 Cor. 10.10 where he says that those who murmured in the wilderness were destroyed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the destroyer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the destroying Angel or the Angel of death as in this Epistle he terms him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 11.28 And it may be this is he who is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Job 18.13 the first-born of death or he that hath right unto the administration of it They term him also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
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
he could not dye which it was necessary that he should do I desire to know why if the death which he was to undergo was not that death which they were obnoxious unto for whom he dyed how could it be any way more beneficial unto them than any thing else which he might have done for them although he had not dyed There is no ground then to pretend such an Amphibologie in the words as that which some contend for Now as we observed before the Death of Christ is here placed in the midst as the End of one thing and the Means or cause of another the End of his own Incarnation and the means of the Childrens Deliverance from the first we may see VII That the first and principal End of the Lord Christs assuming Humane Nature was not to reign in it but to suffer and dye in it He was indeed from of old designed unto a Kingdom but he was to suffer and so to enter into his glory Luke 24.26 And he so speaks of his coming into the world to suffer to dye to bear witness unto the truth as if that had been the only work that he was incarnate for Glory was to follow a Kingdom to ensue but suffering and dying was the principal work he came about Glory he had with his Father before the world was John 17.5 and therein a joynt Rule with him over all the works of his hands He need not have been made partaker of flesh and blood to have been a King for he was the King immortal invisible the King of Kings and Lord of Lords the only Potentate from everlasting But he could not have dyed if he had not been made partaker of our Nature And therefore when the People would have taken him by force and have made him a King he hid himself from them John 6.15 But he hid not himself when they came to take him by force and put him to death but affirmed that for that hour or business he came into the world John 18.4 5 11. And this farther sets forth his Love and Condescension He saw the work that was proposed unto him how he was to be exposed unto Miseries Afflictions and Persecutions and at length to make his soul an offering for sin yet because it was all for the Salvation of the children he was contented with it and delighted in it And how then ought we to be contented with the Difficulties Sorrows Afflictions and Persecutions which for his sake we are or may be exposed unto When he on purpose took our nature that for our sakes he might be exposed and subject unto much more than we are called unto There yet remains in these Verses the Effects of the Death of Christ that he might destroy sin and deliver wherein we must consider 1. Who it is that had the Power of Death 2. Wherein that Power of his did consist 3. How he was destroyed 4. How by the Death of Christ 5. What was the Delivery that was obtained for the children thereby 1. He that had the Power of Death is described by his name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Devil the great Enemy of our salvation the great Calumniator make-bate and false Accuser the firebrand of the creation The Head and Captain of the Apostasie from God and of all desertion of the Law of the creation The old Serpent Prince of the Apostate Angels with all his Associates who first falsly accused God unto man and continues to accuse men falsly unto God of whom before 2. His Power in and over Death is variously apprehended What the Jews conceive hereof we have before declared and much of the Truth is mixed with their fables And the Apostle deals with them upon their Acknowledgement in general that he had the Power of death Properly in what sense or in what respect he is said so to have it Learned Expositors are not agreed All consent 1. That the Devil hath no absolute or Soveraign supream power over death Nor 2. Any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Authority about it de jure in his own Right or on Grant so as to act lawfully and rightly about it according unto his own Will Nor 3. Any judging or determining power as to the Guilt of death committed unto him which is peculiar to God the supream Rector and Judge of all Gen. 2.17 Deut. 32.39 Rev. 1.18 But wherein this Power of Satan doth positively consist they are not agreed Some place it in his Temptations unto Sin which bind unto death some in his Execution of the Sentence of death he hath the Power of an Executioner There cannot well be any doubt but that the whole Interest of Satan in reference unto Death is intended in this Expression This Death is that which was threatned in the beginning Gen. 2.17 Death poenally to be inflicted in the way of a Curse Deut. 27.26 Gal. 3.20 that is death consisting in the Dissolution of soul and body with every thing tending poenally thereunto with the everlasting Destruction of body and soul. And there are sundry things wherein the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Power of Satan in reference unto this death doth consist As 1. He was the means of bringing it into the world So is the Opinion of the Jews in this matter expressed in the Book of Wisdom written as is most probable by one of them not long before this Epistle They tell us Chap. 1.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God made not death it belonged not unto the Original Constitution of all things but Chap. 2.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Envy of the Devil-death entred into the world And that expression of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is retained by the Apostle Rom. 5.12 Only he layes the End of it on the morally deserving cause the sin of man as here it is laid on the efficiently procuring cause the Envy of the Devil And herein consisted no small part of the Power of Satan with respect unto death Being able to introduce sin he had power to bring in death also which in the righteous judgement of God and by the Sentence of the Law was inseparably annexed thereunto And by a parity of Reason so far as he yet continueth to have Power over sin deserving death he hath Power over death it self 2. Sin and Death being thus entered into the world and all mankind being guilty of the one and obnoxious unto the other Satan became thereby to be their Princess as being the Prince or Author of that state and condition whereinto they are brought Hence he is called the Prince of this world John 12.32 and the God of it 2 Cor. 4.4 Inasmuch as all the world is under the Guilt of that sin and death which he brought them into 3. God having passed the sentence of death against sin it was in the Power of Satan to terrifie and affright the consciences of men with the Expectation and dread of it so bringing them into Bondage And many God gives up
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. 〈◊〉 〈◊〉 〈◊〉
Priest in things appertaining unto God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to reconcile that is make reconciliation for the sins of the people Two things are to be considered in these words 1. The Object of the Priestly action here assigned to the Lord Christ. 2. The Action it self which with respect thereunto he is said to perform The first is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the people that is say some the seed of Abraham whose interest in the Mediation of Christ and their priviledge therein the Apostle here minds them of to provoke the Hebrews to constancy in their faith and profession And so also they limit the term Brethren before used not as they say that the Elect among the Gentiles are excluded but that he expresly mentions only the first fruits in the Jews But this sense is not necessarily included in the words the intention of the Apostle in the expression is only to give some light into the effect of the Priesthood of Christ from the Office of the High Priest under the Old Testament and the discharge thereof For as he had a peculiar people for whom he made attonement so also hath Christ that is all his Elect. 2. The Action ascribed unto him is expressed in those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which want not their difficulty the construction of the Verb being inconsistent with its native and proper signification 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly and usually in all Writers Sacred and others to appease to attone to please to propitiate to reconâ—ile But the following word seems not to admit of that sense in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For how can any one be said to please or attone or reconcile sin Wherefore some laying the emphasis of the expression on the construction do regulate the sense of the Verb by the Noun of the Act by the Object and so will have it signifie to expiate cleanse and do away sin to cleanse the sins of the people to do away the sins of the people The Vulgar Latine renders the word repropitio ut repropitâ—aret which as Anselm tells us and he hath those that follow him is composed of re prope and cleo a barbarous Etymologie of a barbarous word Propitio is a Latinâ— word and used not only by Plautus but by Suetonius and Pliny and that to appease attone please or turn away anger Most Translations render it by expio ad expiandum peccata but the signification of that word is also doubtful It is indeed sometimes used for to cleanse make pure and to take away sin but never in any good Author but with reference unto attonement to take them away by sacrifice by publick punishments by mens devoting themselves to destruction So Livy speaking of Horatius who killed his sister Ita ut caedes manifesta aliquo tamen piaculo lueretur imperatum patri ut filium expiaret pecunia publica Expiare is the same with luere piaculo which is to take away the guilt of a crime by a commutation of punishments There may then be a double sense of these words 1. To make attonement and reconciliation for sin appeasing the anger and wrath of God against it 2. To remove and take away sin either by the cleansing and sanctifying of the sinner or by any means prevailing with him not to continue in sin Against the first sense the construction of the word with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sins is objected Against the latter the constant sense of the word it self which is not to be deserted It is the former sense therefore which we do embrace and shall confirm 1. The constant use of the word in all good Authors of the Greek Tongue will admit no other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of an active importance and denotes propitium facio placo as we observed before to appease and attone And this is that whereby the Heathen generally expressed their endeavours to turn away the wrath of their gods to appease them and then they use it transitively with an Accusative case of the Object as Homer Iliad 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To propitiate or appease God And Iliad 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To offer an Hecatomb unto Apollo for the Greeks and appease him who hath sent on them so many sorrows or attone him And when it hath the Accusative case of the person joyned with it it can bear no other sense So Plutarch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Lucian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to appease God Sometimes it is used with a Dative case as Plutarch in Public 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then it hath respect unto the Sacrifice whereby attonement is made and anger turned away and is rendred piaculare sacrum facere to offer a piacular sacrifice So that the word constantly hath regard unto the anger and wrath of some person which is deprecated turned away appeased by reconciliation made 2. The use of the word by the LXX confirms it unto this sense Commonly they render the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by it which when regarding God always signifies attonement and to attone So the Noun Psal. 48.17 No man can redeem his brother 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor can he give to God his ransom or the price of his redemption 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And unto the Verb where it respecteth the offence to be attoned for they usually annex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to it Exod. 32.30 You have sinned a great sin and now I will go up unto the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that I may attone for your sins And it is God who is the Object of the Act of appeasing or attoning to make attonement with God for your sin So Numb 28.22 30. Nehem. 10.33 Once in the Old Testament it is used transitively and sin placed as the Object of it Dan. 9.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to attone sin or unrighteousness that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make attonement with God for sin And so also they express the person with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for whom the attonement is made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 30.15 16. Levit. 1.4 chap. 4.20 26 6.30 Numb 15.23 26. And still God is respected as he who is offended and is to be reconciled as it is expressed Levit. 10.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall make attonement for them before the Lord. And sometimes they adde that wherewith the attonement is made namely Offerings or Sacrifices of one sort or another Levit. 8.17 And they will give us the sense of the word in another place Prov. 16.15 The wrath of a King is as messengers of death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a wise man shall appease him referring that to the King which the Original doth to his wrath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall turn away that is by appeasing him In the use of this word then there is always understood 1. An offence crime guilt or debt to be taken away 2.
more indigent condition than the Angels are or ever were obnoxious unto 2. The general end of that Exinanition and Depression of Jesus it was that he might suffer death 3. His Exaltation unto Power and Authority over all things in particular the world to come crowned with glory and honour 4. A numerous Amplification subjoyned of the end of his depression and the death that it tended unto 1. From the Cause of it the Grace of God 2. The Nature of it he was to taste of death 3. The End of it it was for others And 4. its extent for all That he by the grace of God might taste death for all 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Adversative intimating the introduction of one singular person in opposition to him or them spoken of in the end of the fore-going verse We see not all things put under his feet which some against the whole context apply unto Christ but we see Jesus Had the same person been spoken of in both verses the expression would have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but we see him but a new Antecedent being here introduced but we see Jesus another person is substituted as the subject spoken of as the Syriack version declares we see him that it is Jesus How and in what sense he was made lower than the Angels hath been declared in opening the words as they lie in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comprized in that testimony of the Psalmist Only it may be enquired whether this Exinanition of Christ or Minoration in respect of Angels did consist meerly in his Incarnation and participation of Humane Nature which in general is esteemed beneath Angelical or in the misery and anxiety which in that nature he conflicted withall And the Apostle seems not absolutely to intend the former 1. Because he speaks of Jesus as the subject of this Minoration now that name denotes the Son of God as Incarnate who is supposed so to be when he is said to be made less than the Angels 2. Because the Humane Nature in the very instant of its union unto the Person of that Son of God was absolutely advanced above the Angelical and might have immediately been possessed of Glory if other works in it had not been to be performed And yet neither doth it intend the low condition wherein he was placed exclusively to his Incarnation though that be afterwards verse 14. particularly spoken unto but his being Incarnate and brought forth and in that condition wherein he was exposed to suffering and so consequently to death it self And thus was he made less than Angels in part in that nature which he assumed he was obnoxious unto all the infirmities which attend it as Hunger Thirst Weariness Pain Sorrow Grief and exposed unto all the miseries from without that any person partaker of that nature is obnoxious unto and in summe death it self from all which miseries Angels are exempted This we see know and grant to have been the state and condition of Jesus But saith he this was but for a little while during his conversation with us on the earth ending at his death The Apostle knew that he had now fixed upon that which of all things the Jews most stumbled at the low and mean despised condition of Jesus they having inveterate prejudicate opinions of another manner of state and condition for the Messiah wherefore he immediately subjoyns the end why he was humbled into this condition which he first explains and then vindicates the necessity of it The end then is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the suffering of death he was so humbled that he might suffer death This yet more displeased the Jews the necessity whereof he therefore immediately proves Adding by the way 3. To complete the application of the testimony produced his Exaltation upon his suffering he was crowned with glory and honour referring us to the testimony it self to declare what was contained in that Exaltation namely an absolute Dominion over all things God only excepted and so consequently over the world to come that was not put in subjection to Angels And in these words the Apostle closeth his argument for the excellency of Christ above the Angels from the subjection of all things unto him and proceeds to the amplification of that kind of the Humiliation of Christ which he had before intimated and that in four things 1. In the impulsive and efficient cause which in the acts of God's will are coincident 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denoting the final cause of what was before asserted relating to the whole clause following That which is here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the grace of God is else-where explained by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tit. 2.11 the saving grace of God And sometimes it is termed his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 3.4 his Goodness Kindness Benignity and love of mankind absolutely his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 3.16 Rom. 5.8 1 Joh. 3.8 9. Love intense love also his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes. 1.5 his good-pleasure from the riches of his grace verse 1. and his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verse 9. Rom. 8.28 or purpose of his will being the same with his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 8.29 30. his prae-designation and predestination of men unto Grace and Glory From all which it appears what this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or grace of God is that was the moving and impulsive cause of the death of Christ even the gracious free sovereign Purpose of the Will of God suited unto and arising from his natural Grace Love Goodness and Benignity Pity Mercy Compassion exerting themselves therein It was not out of any anger or displeasure of God against Jesus in whom his soul was always well pleased not out of any disregard unto him whom he designed hereby to be crowned with glory and honour but out of his Love Kindness and Goodness towards others who could no otherwise be brought unto Glory as in the next verses the Apostle declares that he thus appointed him to die In the manner of his death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he should taste of death so die as to experience the sorrows bitterness and penalties of death To taste of death is first Really to die not in appearance or pretence in opinion or shew as some foolishly of old blasphemed about the death of Christ which could have had no other fruit but a shadow of Redemption a deliverance in opinion See the phrases used Mark 9.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall not taste of death that is not die And that which is called to see death Joh. 8.51 is called to taste of death v. 52. where the Phrase is applied to the second death or death eternal And it being death which was threatned unto those for whom he dyed and which they should have undergone he really tasted of that death