Christ upon his coming into the Temple Though the words of the Promise are thus clear in themselves we may yet see § 21 what further light is contributed unto our interpretation from the Circumstances before observed as First the way of bringing in this Glory is there expressed by the Prophet from the mouth of the Lord I will shake the Heavens and the Earth the Sea and the dry Land and I will shake all Nations All the Jewish Expositors agree that these words are to be interpreted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Metaphorically and figuratively Yet it cannot be denyed that a great concussion and shaking of the World and all the Nations of it is intended in them otherwise nothing is signified by them And this must be with reference unto that house and the Worship thereof and that in a tendency unto its glory Now I desire to know what work among the Nations in the whole World it is that was wrought with respect unto the Temple which is here intended The Nations indeed under Antiochus and almost ruined it under Crassus and robbed it under Pompey and prophaned it under Titus and destroyed it But what tended all this to its glory But refer these words unto the coming of the Messiah and all things contained in them were clearly fulâ—illed Take the words litterally and they suit the event At his Birth a New Star appeared in the Heavens Angels celebrated his Nativity Wise men came from the East to enquire after him Herod and all Jerusalem was shaken at the tidings of him and upon his undertaking of his work he wrought Miracles in Heaven and Earth Sea and dry Land upon the whole Creation of God Take them Metaphorically as they are rather to be understood for the mighty change which God would work in his Worship and the stirring up of the Nations of the world to receive him and his Doctrine and the event is yet more evident All Nations under Heaven were quickly shaken and moved by his coming Some were stirred up to enquire after him some to oppose him untill the world as to the greatest and the most noble parts of it was made subject unto him Evident it is that since the creation of all things never was there such an Alteration and Concussion in the world as that wherewith the Messiah and his Doctrine was brought into it and which is therefore so expressed by the Prophet Abarbinel affirms that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christian Doctors would argue and prove § 22 from hence that it is not thâ— Temple of the Jews but their own House of Worship that is intended in these words and that because there was no such confluence of the Nations unto the Jews either under the first or second Temple as is here promised But unto their Church and Faith all Nations were converted But he mistakes and confounds things as all of them constantly do in their Disputations against Christians We contend not that it is the Christian Church that is here intended by the House that Glory was to come unto Only we say that he to whom the Nations or Gentiles were to be gathered whom they were shaken and stirred up to receive did actually come unto the Temple at Jerusalem and thereby gave it a greater Glory then what ever the Temple of Solomon received This first Circumstance then clears our intention from this Text. § 23 The season wherein the promised glory was to be brought in is next noted in the Context It is expressed v. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Jews generally refer these words unto the Rule or Kingdom of the Hasmonaeans under whom the people were to enjoy their liberty which is said to be a little season as continuing seventy or eighty years For it is said to be little because they had but a small Dominion in comparison of their former Kingdom and Empire But it is evident from the Context that the Prophet had no respect unto Rule or Dominion in these words For what ever is intended in this Expression it hath a direct and immediate influence into the bringing in of the desire of all Nations and the glory promised which the Rule of the Hasmonaeans reached not unto Our Apostle Heb. 12.24 renders these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 literally and properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet more once or yet once more God had before done some work whereunto that which he promised now to do is compared Such a concussion of all things had been before and this as is evident from v. 5. was the work that he wrought at the giving of the Law and the erection of the Judaical Church State and Ordinances In answer hereunto he would bring in the everlasting Kingdom of the Messiah and the spiritual Worship to be celebrated therein the Old Church-State of the Jews in this shaking of all things being removed and taken away And this plainly is evinced from the comparison that God makes between the work here promised and that which he wrought when he covenanted with the people upon their coming up out of Aegypt Concerning the work which God will thus do once more it is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a little while that is ere it be accomplished It is not the nature or quality of the work but the season or time wherein it shall be wrought that is denoted in these words In that sense is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 often used in the Scripture as we prove elsewhere As the same work Mal. 3.1 is promised to be done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suddenly speedily It is then foretold that it should be but a little space of time before this work should be wrought And hence Abarbinel would prove that it cannot respect the coming of our Messiah which was about four hundred years after But this season is not called a little while absolutely but with respect unto the former duration of the people or Church of the Jews either from the calling of Abraham or the giving of the Law by Moses And this space of four hundred years is but a little in comparison thereof and is so termed to stir up Believers unto a continual expectation of it and desire after it It being now nearer unto them then unto their Fore-fathers who beheld the time of its performance a very great way off And this also serves for the conviction of the Jews for whereas their fore-fathers of old did confess and themselves at present cannot with any modesty deny but that the Messiah is here intended whom they suppose not yet to be come how can this space of time from the days of Haggai in any sense be called a little while seeing it far exceeds all the space of time that went before from the Call of Abraham which is the first Epocha of their priviledge and claim § 24 The last circumstance contributing light unto our interpretation of this place is taken from the event or the coming of the desire of
Law is perfect and requiring no more in his Worship but what is in that Law prescribed See Psal. 19.8 Prov. 30.5 6. Deut. 4.1 2. And this perfection of the Written Law though it be perfectly destructive to their Tradions not only the Karaei among themselves do earnestly contend for but also sundry of their Gemarists do acknowledge especially when they forget their own concernments out of a desire to oppose the Gospel And to this head belong all the Arguments that Divines make use of to prove the perfection of the Scripture against the New Talmudists in Christianity 5. God every where sends his people to the Written Law of Moses for the Rule of their Obedience no where unto any Kabal Deut. 11.32 and chap. 10.12 13. Chap. 28.1 Josh. 1.7 8. Chap. 23.6 2 Chron. 30.18 Isa. 8.20 If there be such an Orall Law it is one that God would not have any man to observe which he calls none to the Obedience of nor did ever reprove any man for its Transgression And many more Arguments of the like nature may be added to prove the vanity of § 14 this pretence And yet this Figment is the bottom of the present Judaical Religion and obstinacy When the Apostle wrote this Epistle their Apostacy was not yet arrived at this rock of offence since their falling on it they have increased their blindness misery and ruine Then they were contented to try their cause by what God spake to their Fathers in the Prophets which kept open a door of hope and gave some advantages for their Conversion which are now shut up and removed untill God shall take this vail away from their faces that they may see to the end of the things that were to be done away By this means principally have they for many generations both shut out the § 15 Truth and secured themselves from Conviction For what ever is taught and revealed in the Scripture concerning the Person Office and Work of the Messiah seeing they have that which they esteem a Revelation of equall Authority herewithall teaching them a Doctrine quite of another nature and more suited unto their carnal Principles and Expectations they will rather rest in any evasions than give way to the Testimony thereof And whilest they have a firm perswasion as they have received by the Tradition of many Generations that the written Word is imperfect but an half Revelation of the mind of God in its self unintelligible and not to be received or understood but according to the sense of their Orall Law now recorded in their Talmuds what can the most plain and cogent Testimonies of it avail unto their Conviction And this hath been the fatall way and means of the grand Apostacy of both Churches Judaical and Christian. How far that of the Jews was overtaken with it in the dayes of our Lords Conversation on the Earth the Gospel doth abundantly declare and how they have brought it unto its height we have given now some brief account That of the Roman Church hath been the very same and hath at length arrived unto almost the same issue by the same degrees This some of them perceiving do not only defend the Pharisaical Opinion among the Jews about the Orall Law and Succession of their Traditions as consonant to the pretensions of their own Church but also openly avow that a very great number of their several respective Traditions are either the same or that they nearly resemble one another as doth expresly Josephus de Voysin in his Proaemium to the Pugio fidei of Raimundus Martini And because it is evident that the same have been the way and means whereby both the Judaical and Roman Church have apostatized and departed from the Truth and that they are the same also whereby they maintain and defend themselves in their Apostacy and refusal to return unto the Truth I shall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 manifest their Consent and Agreement in this Principle about their Traditions and Authority of them which have been the Ruine of them both First The Jews expresly contend that their Orall Law their Mass of Traditions was § 16 from God himself Partly they say it was delivered unto Moses on Mount Sinai and partly added by him from Divine Revelations which he afterwards received Hence the Authority of it with them is no less than that of the Written Word which hath all its Authority from its Divine Original and the usefulness of it is much more For although they cannot deny but that this and that particular Tradition that is Practice Custom or Exposition of any place of Scripture was first introduced expressed and declared at such or such seasons by such Masters or Schools amongst them yet they will not grant that they were then first invented or found out but only that they were then first declared out of the Cabalistical Abyss wherein they were preserved from their first Revelation as all of them agree who have written any thing about the nature propagation and continuance of their Orall Law And this is the perswasion of the Romanists about their Cabal of Traditions They plead them to be all of a Divine Original partly from Christ and partly from his Apostles What ever they have added unto the written Word yea though it be never so contrary thereunto still they pretend that it is part of the Orall Law which they have received from them by living Tradition Let one Convention of their Doctors determine that Images are to be adored another that Transubstantiation is to be believed a third add a New Creed with an equall number of Articles unto the old let one Doctor advance the Opinion of Purgatory another of Justification by Works all is one these things are not then first invented but only declared out of that unsearchable Treasure of Traditions which they have in their Custody Had they not inlaid this Perswasion in the minds of men they know that their whole Fabrick would of its own accord have long since sunk into Confusion But they highly contend at this day that they need no other Argument to prove any thing to be of an Heavenly Extract and Divine Originall but that themselves think so and practise accordingly § 17 Secondly This Orall Law being thus given the Preservation of it seeing Moses is dead long ago must be enquired after Now the Jews assign a threefold Depository of it First The whole Congregation Secondly The Sanhedrim and Thirdly The High Priest To this End they affirm that it was three times repeated upon the descent of Moses from Mount Sinai as to what of it he had then received and his after additions had the same promulgation First It was repeated by himself unto Aaron Secondly By them both unto the Elders and Thirdly By the Elders unto the whole Congregation or as Maimonides in Jad Chazakah Moses delivered it unto Eleazar Phineas and Joshuah after the Death of Aaron by whom the Consistory was instructed therein who taught the People
trial above sixteen hundred years in the world challenging the wit and malice of its adversaries to discover any one thing or circumstance of any thing that is untrue false evil uncomely not useful or inconvenient in it or to find out any thing that is morally good virtuous useful praise-worthy in hâ—bit or exercise in any instances of opâ—rations in any degree of intention of mind any duty that man owes to God others or himself that is not taught injoyned incouraged and commanded by it or to discover any motives incouragements or reasons unto and for the pursuit of that which is good and the avoidance of evil that are true real solid and rational which it affordeth not unto them that embrace it This absolute perfection of the Doctrine of this Prophet joyned with those Characters of Divine Authority which are enstâ—mped on it doth sufficiently evidence that it contains the great promised full final Revelation of the Will of God which was to be given forth by the Messiah Add hereunto that since the delivery of this Doctrine the whole race of mankind hath not been able to invent or find out any thing that without the most palpable folly and madness might be added unto it much less stand in competition with it and it will it self sufficiently demonstrate its Author Secondly We have declared in the entrance of this discourse that the Messiah was § 38 the means promised for the delivery of mankind from that woful estate of sin and misery whereunto they had cast themselves This was declared unto all in general this they believed whom God graciously enabled thereunto But how this deliverance should be wrought in particular by the Messiah how the works of the Devil should be destroyed how God and Man should be reconciled how sinners might recover a title unto their lost happiness and be brought to an enjoyment of it this was unknown not only unto all the Sons of Men but also to all the Angels in Heaven themselves who then shall unfold this mysterie which was hid in the counsel of God from the foundation of the world It was utterly beyond the reason and wisdom of man to give any tolerable conjecture how these things should be effected and brought about But all this is fully declared by this Prophet himself In his Doctrine in what he taught doth this great and hidden mysterie of the Reconciliation and Salvation of mankind open it self gloriously to the minds and understandings of them that believe whose eyes the God of this world hath not blinded and them alone for although this promise of the Messiah was all that God gave out unto Adam and by him unto his posterity to keep their hopes alive in their miserable condition in the Earth yet such was its obscurity that meeting with the minds of men full of darkness and hearts set upon the pursuit of their lusts it was as to the substance of it utterly lost to the greatest part of mankind Afterwards the thing it self was again retrived unto the faith and knowledge of some by new Revelations and Promises only the manner of its accomplishment was still lost hid in the depths of the bosom of the Almighty But as we said by the preaching of Jesus both the thing its self and the manner of it are together brought to light made known and established beyond all the power of Satan to prevail against it This was the work of the promised Prophet this was done by Jesus of Nazareth who is therefore both Lord and Christ. § 39 Thirdly We have also declared how God in his Wisdom and Soveraignty restrained the Promise unto Abraham and his posterity shadowing out among them the accomplishment of it in Mosaical Rites and Institutions And these also received manifold Explications by the succeeding Prophets From the whole a Systeme of Worship and Doctrine did arise which turned wholly on this hinge of the promised Messiah relating in all things to the salvation to be wrought by him But yet the will and mind of God was in this whole dispensation so folded and wrapt up in Types so vailed and shadowed by carnal Ordinances so obscure and hid in Allegorical Expressions that the bringing of them forth unto light the removal of the clouds and shades that were cast upon them with a declaration of the Nature Reason and Use of all those Institutions was a work no less glorious then the very first Revelation of the promise it self This was that which was reserved for the great Prophet the Messiah for that God would prescribe Ordinances and Institutions unto his Church whose full Nature Use and End should be everlastingly unknown unto them is unreasonable to imagine Now this is done in the Doctrine of our Lord Jesus Christ. The spiritual End Use and Nature of all these Sacrifices and Typical Institutions which unto them who were conversant only with their outside Servile performances were an insupportable yoke of bondage as the Jews find them unto this day being never able to satisfie themselves in their most scrupulous attendance unto them are all made evident and plain and all that was taught by them accomplished This was the work of the Prophet like unto Moses He fulfilled the End and unvailed the mind of God in all these Institutions And he hath done it so fully that whoever looks upon them through his declaration of them cannot but be amazed at the blindness and stupidity of the Jews who rejecting the Revelation of the Counsel of God by him adhere pertinaciously unto that whereof they understand aright no one title or syllable for there is not the meanest Christian who is instructed in the Doctrine of the Gospel but can give a better account of the Nature Use and End of Mosaical Institutions then all the profound Rabbins in the world either can or ever could do He that is least in the Kingdom of God being greater in this light and knowledge then John Baptist himself who yet was not behind any of the Prophets that went before him This I say is that which the promised Prophet was to do and moreover to add the Institutions of his own immediate Revelations even as Moses had given them the Law of Ordinances of old And in this superinstitution of new Ordinances of Worship thereby superceding those instituted by Moses was he like unto him as was foretold § 40 Lastly The Event confirms the Application of this Character unto the Lord Jesus Whoever should not receive the word of this Prophet God threatens to require it of him that is as themselves confess to exterminate them from among the number of his people or to reject them from being so Now this was done by the body of the Jewish Nation they received him not they obeyed not his voice and what was the end of this their disobedience they who for their despising persecuting killing the former Prophets were only corrected chastened afflicted and again quickly recovered out of the worst and greatest of
wrought by Christ and the Tradition delivering them down unto us This also the Jews plead concerning the Miracles § 61 of Moses They were say they openly wrought in the sight of all Israel and that they were so wrought the Testimony of Israel in succeeding Ages is next the Writings its self the best and only witness they have of them And wherein doth our Testimony come short of theirs Nay on both accounts of their first notoriety and succeeding Tradition it far exceeds what they have to plead For as the Miracles of Moses were wrought openly so the most of them were so only in the sight of that one People whom he had under his own conduct in a wilderness remote from any converse with other Nations and that in those dark times of the world wherein men were generally stupid and credulous as having not been imposed on by the delusions which the following Ages were awakened by The Jews also lay no greater weight on any Miracles then thâ—y do on those which were wrought in the wilderness of Midian which had no witness unto them but that of Moses himself But the Miracles of Jesus were all or most of them wrought before the eyes of multitudes envying hating and persecuting of him and that in the most knowing daies of the world when Reason and Learning had improved the light of the minds of men to the utmost of their capacity in and upon multitudes for sundry years together being all of them sifted by his adversaries to try if they could discover any thing of deceit in them And although his personal Ministry was confined to one Nation yet the Miracles wrought by his Disciples in his Name and by his Power for the confirmation of his being the Messiah were spread all the world over so that all mankind were filled first with the report of them and then satisfied with their truth and lastly the generality of them with faith in him which they directed unto The notoriety therefore of his Miracles far exceedeth that of those of Moses And for the means whereby the certainty of them is continued unto us whether we respect the number of persons confirming it or their quality or their dis-interest as to any carnal advantage or their suffering for their Testimony it is notorious that the Jews condition confined meerly to themselves is no way to be compared with it So that we may truly say that no Jew can possibly on any rational account give credit unto the Truth of the Miracles wrought by Moses and deny it unto them wrought by the Lord Jesus § 62 But yet there seems somewhat further necessary in this case Though there were Miracles wrought by our Saviour yet they might be every way inferiour unto them wrought by Moses and so not sufficient to testifie unto a Doctrine and Authority removing and abolishing the Laws and Customs instituted by Moses And this the Jews of old seemed to have had respect unto in their endless tumultuary Calling after Signs and Miracles And hence though the Lord Christ sometimes pleaded with them the works that he wrought leaving them to stand and fall according unto the evidence of them Joh. 15.24 chap. 10.37 As also did the Apostles afterwards Act. 2.22 unto the astonishment of all and satisfaction of the less obdurate Job 7.31 chap. 12.37 Yet both he himself constantly refused to gratifie their curiosity and unbelief when they required any Sign or Miracle of him Matth. 12.38 39. chap. 16.4 Luk. 11.29 And the Apostle expresly condemneth the whole principle in them as that which in the preaching of the Gospel was not to be gratified nor much attended unto 1 Cor. 1.22 But yet neither is there any strength wanting unto our Argument on this account also For although it be not at all necessary that he who comes with an after-Revelation of the will of God reversing any thing before established should be attested unto with more Miracles or those that are more signal then he or they were who were the instruments of the first Revelation of things to be repealed seeing no more is required but that he be sufficiently evidenced to be sent of God which may be done by one true real Miracle as well as by a thousand yet the wisdom of God hath so ordered things that the Miracles wrought by the Lord Jesus did on many accounts exceed those wrought by Moses as by a comparison in some particular instances will appear First The number of them gives them the preheminence The Jews contend that § 63 there were seventy six Miracles wrought by Moses whereas those of all other Prophets as they observe amount but unto seventy four for so do they lay hold on every occasion to exalt him who yet judgeth and condemneth them To make up this number they reckon up sundry things that happened about his birth and death far enough from Miracles wrought by him or in the confirmation of his Ministry They add also every extraordinary work of God that fell out in his daies to the same purpose Be it so then that so many Miracles were wrought by Moses as we are far from diminishing any thing of the Glory of his Ministry yet what are those compared unto those wrought by Christ and his Apostles in his Name and by his Power and Authority Those that are recorded of his own are not easily reckoned up and yet those that are written are far the least part of what he did perform and that in the space of three or four years whereas those of Moses were scattered unto the whole course of his life for an hundred and twenty years Thus John assures us that he did many more signs besides those that are written chap. 20.30 31. and that his Testimony is equal unto that of Moses we have proved before He adds that the world could not contain the Books that might be written of his Miracles chap. 21.25 by which usual hyperbole a great multitude is designed Nor did the Writers of the Story of the Gospel agree to give an account of all the Miracles that were wrought by the Author of it but only to leave sufficient instances on record of his Divine Power in the effecting of them For this end they singled out some works that were occasionally attended with some Disputes or Preachings tending unto the opening and confirmation of the Doctrine of the Gospel Thus upon the coming of the Disciples of John unto him it is said Luk. 7.21 In that same hour he cured many of their infirmities and plagues and of evil spirits and unto many that were blind he gave sight The particular stories of none of these are any where mentioned nor had that season been at all remembred but upon occasion of those Persons who were sent unto him the present works which they saw being made the ground of that answer which he returned unto their Master v. 22. Go tell John the things which ye have seen and heard how that the blind
person For neither did the Church of the Jews hear the Law as it was pronounced on Horeb by Angels but had it confirmed unto them by the wayes and means of Gods appointment And he doth not say meerly that the Word was taught or preached unto us by them but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was confirmed made firm and stedfast being delivered infallibly unto us by the Ministry of the Apostles There was a divine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 firmness certainty and infallibility in the Apostolical Declaration of the Gospel like that which was in the Writings of the Prophets which Peter comparing with Miracles calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a more firm stedfast and sure Word And this Infallible certainty of their word was from their Divine Inspiration Sundry Holy and Learned men from this Expression confirmed unto us wherein they say the Writer of this Epistle placeth himself among the number of those who heard not the word from the Lord himself but only from the Apostles conclude that Paul cannot be the Penman thereof who in sundry places denyeth that he received the Gospel by Instruction from men but by immediate Revelation from God Now because this is the only Pretence which hath any Appearance of Reason for adjudging the writing of this Epistle from him I shall briefly shew the invalidity of it And 1. It is certain that this term U S comprizes and casts the whole under the condition of the generality or major part and cannot receive a particular Distribution unto all Individuals For this Epistle being written before the Destruction of the Temple as we have demonstrated it is impossible to apprehend but that some were then living at Jerusalem who attended unto the Ministry of the Lord himself in the dayes of his flesh and among them was James himself one of the Apostles as before we have made it probable so that nothing can hence be concâ—â—deâ— to every individual as though none of them might have heard the Lord 〈…〉 The Apostle hath evidently a respect unto the foundation of the Church 〈…〉 at Hierusalem by the preaching of the Apostles immediately after th◠〈…〉 of the Holy Ghost upon them Acts 2.3 4 5. which as he was not hâ—◠〈…〉 â—â—â—ed in so he was to mind it unto them as the beginning of their faith and 〈…〉 3. Paul himself did not hear the Lord Christ teaching Personally on the earth 〈◊〉 he began to reveal the great salvation 4. Nor doth he say that those of whom hâ—â—pâ—â—ks were originally instructed by the Hearers of Christ but only that by them the Word was confirmed unto them and so it was unto Paul himself Gal. 2.1 2. But 5. yet it is apparent that the Apostle useth an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 placing himself among those unto whom he wrote though not personally concerned in every particular spoken a thing so usual with him that there is scarce any of his Epistles wherein sundry instances of it are not to be found See 1 Cor. 10.8 9. 1 Thess. 4.17 The like is done by Peter 1 Epist. 3.4 Having therefore in this place to take of all suspition of jealousie in his Exhortation to the Hebrews unto Integrity and Constancy in their profession entred his discourse in this Chapter in the same way of expression Therefore ought we as there was no need so there was no place for the change of the persons so as to say you instead of us So that on many accounts there is no ground for this Objection 4. He farther yet describes the Gospel by the Divine Attestation given unto it which also addes to the force of his Argument and Exhortation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word is of a double composition denoting a concurring testimony of God a testimony given unto or together with the testimony and witness of the Apostles Of what nature this testimony was and wherein it consisted the next words declare by Signs and Wonders Mighty works and Distributions of the Holy Ghost All which agree in the general nature of works supernatural and in the especial end of attesting to the truth of the Gospel being wrought according to the promise of Christ Matth. 16.17 18. by the ministery of the Apostles Acts 2.3 4. and in especial by that of Paul himself Rom. 15.19 2 Cor. 12.12 But as to their especial differences they are here cast under four heads The first are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Signs that is miraculous works wrought to signifie the presence of God by his power with them that wrought them for the approbation and confirmation of the Doctrine which they taught The second are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prodigies Wonders works beyond the power of Nature above the Energie of natural causes wrought to fill men with wonder and admiration stirring men up unto a diligent attention to the Doctrine accompanied with them for whereas they surprize men by discovering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a present divine power they dispose the mind to an embracing of what is confirmed by them Thirdly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mighty works wherein evidently a mighty power the power of God is exerted in their operation And fourthly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gifts of the Holy Ghost enumerated 1 Cor. 12. Ephes. 4.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 free gifts freely bestowed called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divisions or distributions for the reason at large declared by the Apostle 1 Cor. 12.7 8 9 10 11. All which are intimated in the following words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is indifferent whether we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and refer it to the will of God or of the Holy Ghost himself his own will which the Apostle guides unto 1 Cor. 12.11 As we said before all these agree in the same general nature and kind of miraculous operations the variety of expressions whereby they are set forth relating only unto some different respects of them taken from their especial end and effects The same works were in different respects Signs Wonders Mighty works and Gifts of the Holy Ghost But being effectual unto several ends they received these various denominations In these works consisted the divine attestation of the Doctrine of the Apostles God in and by them giving testimony from heaven by the ministration of his Almighty Power unto the things which were taught and his approbation of the Persons that taught them in their work And this was of especial consideration in dealing with the Hebrews For the delivery of the Law and the ministery of Moses having been accompanied with many signs and prodigies they made great enquiry after signs for the confirmation of the Gospel 1 Cor. 1.22 which though our Lord Jesus Christ neither in his own Person nor by his Apostles would grant unto them in their time and manner to satisfie their wicked and carnal curiosity yet in his own way and season he gave them forth for their conviction or to leave them
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
two branches for it is either Remunerative or Vindictive And this Righteousness of God as the Supreme Ruler and Judge of all is that upon the account whereof it was meet for him or became him to bring the sons to glory by the sufferings of the Captain of their salvation It was hence just equal and therefore indispensibly necessary that so he should do Supposing that man was created in the Image of God capable of yielding Obedience unto him according to the Law concreated with him and written in his heart which Obedience was his moral being for God as he was from or of him supposing that he by sin had broken this Law and so was no longer for God according to the primitive Order and Law of his Creation supposing also notwithstanding all this that God in his infinite Grace and Love intended to bring some men unto the enjoyment of himself by a new way Law and appointment by which they should be brought to be for him again Supposing I say these things which are all here supposed by our Apostle and were granted by the Jews it became the Justice of God that is it was so just right meet and equal that the Judge of all the world who doth right could no otherwise do than cause him who was to be the Way Cause Means and Author of this Recovery of men into a new condition of being for God to suffer in their steed For whereas the Vindictive Justice of God which is the respect of the Universal Rectitude of his Holy Nature unto the deviation of his rational creatures from the Law of their Creation required that that deviation should be revenged and themselves brought into a new way of being for God or of glorifying him by their sufferings when they had refused to do so by Obedience it was necessary on the account thereof that if they were to be delivered from that condition that the Author of their deliverance should suffer for them And this excellently suits the design of the Apostle which is to prove the necessity of the suffering of the Messiah which the Jews so stumbled at For if the Justice of God required that so it should be how could it be dispensed withall Would they have God unjust Shall he fore-go the glory of his Righteousnâ—ss and Holiness to please them in their presumption and prejudices It is true indeed if God had intended no salvation of his sons but one that was temporal like that granted unto the people of old under the conduct of Joshua there had been no need at all of the sufferings of the Captain of their salvation But they being such as in themselves had sinned and come short of the glory of God and the salvation intended them being spiritual consisting in a new ordering of them for God and the bringing of them unto the eternal enjoyment of him in Glory there was no way to maintain the Honour of the Justice of God but by his sufferings And as here lay the great mistake of the Jews so the denial of this condecency of Gods Justice as to the sufferings of the Messiah is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Socinians Schlictingius on this place would have no more intended but that the way of bringing Christ to suffer was answerable unto that design which God had laid to glorifie himself in the salvation of man But the Apostle says not that it became or was suitable unto an arbitrary free decree of God but it became himself as the Supreme Ruler and Judge of all he speaks not of what was meet unto the execution of a free Decree but what was meet on the account of Gods Holiness and Righteousness to the constitution of it as the description of him annexed doth plainly shew And herein have we with our Apostle discovered the great indispensible and fundamental cause of the sufferings of Christ. And we may hence observe that V. Such is the desert of sin and such is the immutability of the Justice of God that there was no way possible to bring sinners unto glory but by the death and sufferings of the Son of God who undertook to be the Captain of their salvation It would have been unbecoming God the Supreme Governour of all the world to have passed by the desert of sin without this satisfaction And this being a truth of great importance and the foundation of most of the Apostles ensuing discourses must be a while insisted on In these Verses that fore-going this and some of those following the Apostle directly treats of the Causes of the sufferings and death of Christ. A matter as of great importance in it self comprizing no small part of the mystery of the Gospel so indispensibly necessary to be explained and confirmed unto the Hebrews who had entertained many prejudices against it In the fore-going Verse he declared the cause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the inducing leading moving cause which was the Grace of God by the grace of God he was to taste death for men This grace he farther explains in this Verse shewing that it consisted in the Design of God to bring many sons to glory All had sinned and come short of his glory He had according to the exigence of his Justice denounced and declared Death and Judgment to be brought upon all that sinned without exception Yet such was his infinite Love and Grace that he determined or purposed in himself to deliver some of them to make them sons and to bring them unto glory Unto this end he resolved to send or give his Son to be a Captain of salvation unto them And this Love or Grace of God is every where set forth in the Gospel How the sufferings of this Captain of salvation became useful unto the sons upon the account of the manifold union that was between them he declares in the following Verses farther explaining the Reasons and Causes why the benefit of his sufferings should redound unto them In this Verse he expresseth the cause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the procuring cause of the death and sufferings of Christ which is the Justice of God upon supposition of sin and his purpose to save sinners And this upon examination we shall find to be the great cause of the death of Christ. That the Son of God who did no sin in whom his soul was always well pleased on the account of his obedience should suffer and die and that a death under the sentence and curse of the Law is a great and astonishable mystery all the Saints of God admire at it the Angels desire to look into it What should be the cause and reason hereof why God should thus bruise him and put him to grief This is worth our enquiry and various are the conceptions of men about it The Socinians deny that his sufferings were poenal or that he died to make satisfaction for sin but only that he did so to confirm the Doctrine that he had taught and to set us an