The Teacher of Moses himself was Metatron He it is saith Elias that is the Angel alwayes appearing in the Presence of God of whom it is said My name is in him And the Talmudists that he hath power to blot out the sins of Israel whence they call him the Chancellour of Heaven And Bechai on Exod. 23. affirms that this name signifies both a Lord a Messenger and a Keeper A Lord because he ruleth all a Messenger because he stands alwayes before God to do his Will and a Keeper because he keepeth Israel I confess the Etymologie that he gives of this name to that purpose is weak and foolish as is also that of Elias who tells us that Metatron is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek Tongue one sent But yet it is evident what is intended by all these obscure Intimations the increated Prince of Glory and his Exaltation over all with the Excellency of his name is aimed at For the word it self it is either a meer corruption of the Latin word Mediator such as is usual amongst them or a Gematrical Fiction to answer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Almighty there being a coincidence in their numeral letters The Doctrine of the Preference and Preheminence of Christ is insisted on by the Apostle unto the End of this Chapter and therefore I shall not treat of it untill we have gone through all the Proof's of it produced and then but briefly neither having already in part spoken of it in our Consideration of his Soveraignty and Lordship over all That which we are peculiarly instructed in by these words is that All Preheminence and Exaltation of one above others depends on the supream Counsel and Will of God The instance he gives of him who is exalted over all sufficiently confirms our general Rule He had his Name denoting his Glory and excellency by Inheritance an heritage designed for him and given unto him in the Counsel Will and good pleasure of God He gave him that name above every name Phil. 2.9 And that of his own Will and pleasure It pleased the Father that in him all fulness should dwell That so in all things he might have the Preheminence Col. 1.16 17. He fore-ordained him unto it from Eternity 1 Pet. 1.20 and actually exalted him according to his Eternal Counsel in the fulness of time Acts 2.36 Chap. 5.31 This Prelation then of Christ above all depends on the Counsel and Pleasure of God and he is herein a Pattern of all Priviledge and Preheminence in others Grace Mercy and Glory spiritual things and eternal are those wherein really there is any difference among the Sons of men Now that any one in these things is preferred before another it depends meerly on the sole good pleasure of God No man in these things makes himself to differ from another neither hath he any thing that he hath not received God hath Mercy on whom he will have mercy And this Discrimination of all things by the Supream Will of God especially Spiritual and Eternal is the Spring Fountain and Rule of all that Glory which he will manifest and be exalted in unto Eternity Verse V. THe Apostle proceedeth to the confirmation of his Proposition concerning the Preheminence of the Lord Christ above the Angels and of his proof of it from the Excellency of the Name given unto him And this he doth by sundry Testimonies produced out of the Old Testament two whereof are conjoyned in this Verse as the Verses are divided in our Bibles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vulg. dixit aliquando said he sometimes for at any time Syr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from at any time said God Eloah God is supplyed needlesly though better than those who would render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impersonally was it said at any time For it is express in the Psalm from whence the words are taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord said The Lord said unto me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou my Son this day have I begotten thee The Elipsis of the Verb substantive in the Original which is perpetual is supplyed by the Apostle with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou art my Son Further difficulty in the Grammatical sense of the words there is not And hâ—re we shâ—ll close this Verse or at least consider this Testimony by its self Verse 5. Vnto which of the Angels did he at any time or ever say thou art my Son this day have I begotten thee Two things are considerable in these words 1. The manner of the Apostles producing the Testimony which he intended to make use of Vnto which of the Angels said he at any time 2. The Testimony it self Thou art my Son this day have I begotten thee In the former three things may be observed First That the Testimonie which in a matter of Faith he insisted on is that of the Scripture He refers the Jews unto that common Principle which was acknowledged between them Men had not as yet learned in such contests to make that cavilling return which we are now used unto How do you know those Scriptures to be the word of God Nor indeed is it suitable unto common Honesty for men to question the credit and prostitute the Authority of their own most Sacred Principles for no other end but to prejudice their Adversaries But our Apostle here confidently sends the Hebrews to the acknowledged Rule of their Faith and Worship whose Authority he knew they would not decline Isa. 8.21 Secondly That the Apostle argues negatively from the Authority and Perfection of the Scripture in things relating to Faith and the Worship of God It is no where said in the Scripture to Angels therefore they have not the Name spoken of or not in that manner wherein it is ascribed to the Messiah This Argument saith an Expositor of great name in this place seems to be weak and not unlike unto that which the Hereticks make use of in the like cases And therefore answers that the Apostle argues negatively not only from the Scripture but from Tradition also But this Answer is far more weak than the Argument is pretended to be The Apostle deals expresly in all this Chapter from the Testimony of Scripture and to that alone do his words relate and therein doth he issue the whole Controversie he had in hand knowing that the Jews had many corrupt Traditions expresly contrary to what he undertook to prove particularly that the Law of Moses was Eternally Obligatory against which he directly contends in the whole Epistle An Argument then taken negatively from the Authority of the Scripture in matters of Faith or what relates to the Worship of God is valid and effectual and here consecrated for ever to the use of the Church by the Apostle Thirdly That the Apostle either indeâ—d grants or else for Arguments sake condescends unto the Apprehension of the Hebrews that there is a distinction of degrees and preheminence amongst the Angels
to oppose its Canonical Authority with their frivolous Cavils and Objections Neither is this Experience meerly satisfactory to themselves alone as is by some pretended It is a thing pleadable and that not only in their own defence to strengthen their Faith against Temptations but to others also though not to Atheistical Scoffers yet to humble enquirers which ought to be the frame of all men in the Investigation of Sacred Truths § 34 Unto what hath been spoken we may add that the Canonical Authority of this Epistle is confirmed unto us by Catholick Tradition By this Tradition I intend not the Testimony only of the present Church that is in the world nor Fancy a trust of a Power to declare what is so in any Church whatever but a generall uninterrupted Fame conveyed and confirmed by particular Instances Records and Testimonies in all Ages In any other sense how little weight there is to be laid upon Traditions we have a pregnant instance in him who first began to magnifie them This was Papias a contemporary of Policarpus in the very next Age after the Apostles Tradition of what was done or said by Christ or the Apostles what Expositions they gave he professed himself to set an high value upon equal to if not above the Scripture And two things are considerable in his search after them First That he did not think that there was any Church appointed to be the Preserver and Declarer of Apostolical Traditions but made his enquiry of all the individual ancient men that he could meet withall who had conversed with any of the Apostles Secondly That by all his pains he gathered together a Rhapsody of incredible Stories Fables Errors and useless Curiosities Such issue will the endeavours of men have who forsake the stable Word of Prophesie to follow rumors and reports under the specious name of Traditions But this Catholick Fame whereof we speak confirmed by particular Entrances and Records in all Ages testifying unto a matter of Fact is of great importance And how clearly this may be pleaded in our present case shall be manifested in our Investigation of the Penman of this Epistle And thus I hope we have made it evident that this Epistle is not destitute of any one of those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or infallible proofs and Arguments whereby any particular Book of the Scripture evinceth its self unto the Consciences of men to be written by Inspiration from God It remaineth now to shew that it is not liable unto any of those Exceptions or Arguments whereby any Book or Writing pretending a claim to a Divine Original and Canonical Authority thereupon may be convicted and manifested to be of another Extract whereby its just priviledge will be on both sides secured § 35 The first consideration of this nature is taken from the Author or Penman of any such Writing The Books of the Old Testament were all of them written by Prophets or holy men inspired of God Hence St. Peter calls the whole of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prophesie 2 Pet. 1.21 Prophesie delivered by men acted or moved therein by the Holy Ghost And though there be a distribution made of the several Books of it from the Subject Matter into the Law Prophets and Psalms Luke 24.44 and often into the Law and Prophets on the same account as Acts 26.2 Rom. 3.22 yet their Penmen being all equally Prophets the whole in general is ascribed unto them and called Prophesie Rom. 1.8 Chap. 16.26 Luke 24.25 2 Pet. 1.19 So were the Books of the New Testament written by Apostles or men endowed with an Apostolical Spirit and in their work equally inspired by the Holy Ghost whence the Church is said to be built on the foundation of the Prophets and Apostles Jesus Christ himself being the chief corner stone Ephes. 2.20 If then the Author of any Writing acknowledgeth himself or may otherwise be convinced to have been neither Prophet nor Apostle nor endued with the same infallible Spirit with them his work how excellent soever other wayes it may appear must needs be esteemed a meer fruit of his own Skill Diligence and Wisdom and not any way to belong unto the Canon of the Scripture This is the condition for instance of the second Book of Maccabees In the close of it the Author being doubtful what acceptance his endeavours and manner of Writing would find amongst his Readers makes his excuse and affirms that he did his utmost to please them in his Style and Composition of his words So he tells us before Chap. 2. v. 24. that he did but Epitomize the History of Jason the Cyrenean wherein he took great pains and labour The truth is he that had before commended Judas Machabaeus for offering Sacrifices for the dead which indeed he did not but for the living no where appointed in the Law and affirmed that Jeremiah hid the holy Fire Ark Tabernacle and Altar of Incense in a Cave that the same person Antiochus was killed at Nanea in Persia Chap. 1. v. 16. and dyed in the Mountains of torments in his Bowels as he was coming to Judea Chap. 9. whom the first Book affirms to have dyed of sorrow at Babylon Chap. 6. v. 16. who affirms Judas to have written Letters to Aristobulus in the one hundred eighty eighth year of the Seleucian Empire who was slain in the one hundred fifty second year of it Lib. 1. Chap. 1.3 that is thirty six years after his death with many other such mistakes and falshoods had no great need to inform us that he had no special Divine Assistance in his Writing but leaned unto his own Understanding But yet this he doth as we shewed and that openly For the Holy Ghost will not be an Epitomator of a Profane Writing as he professeth himself to have been nor make excuses for his weakness nor declare his pains and Sweat in his Work as he doth And yet to that pass are things brought in the World by Custome Prejudice love of Reputation scorn to be esteemed mistaken in any thing that many earnestly contend for this Book to be written by Divine Inspiration when the Author of it himself openly professeth it to have been of another Extract For although this Book be not only rejected out of the Canon by the Council of Laodicea Hierom and others of the Antients but by Gregory the Great Bishop of Rome himself yet the Church of Rome would now by force thrust it thereinto But were the Author himself alive again I am so well perswaded of his Ingenuity and Honesty from the Conclusion of his Story that they would never be able to make him say that he wrote by Divine Inspiration and little reason then have we to believe it Now this Epistle is free from this Exception The Penman of it doth no where intimate directly or indirectly that he wrote in his own strength or by his own ability which yet if he had done in an Argument of that
Authority of Prophets and their being Prophets gave not Authority to the Word they declared or wrote as a Word of Prophesie Hence an anxious enquiry after the Penman of any part of the Scripture is not necessary But whereas there want not Evidences sufficient to discover who was the Writer of this Epistle whereby also the exceptions made unto its Divine Original may be finally obviated they also shall be taken into Consideration A Subject this is wherein many Learned Men of Old and of Late have exercised themselves until this single Argument is grown up into entire and large Treatises and I shall only take care that the Truth which hath been already strenuously asserted and vindicated may not again by this review be rendred dubious and questionable St. Paul it is by whom we affirm this Epistle to be written It is acknowledged that § 2 this was so highly questioned of Old that Origen after the examination of it concludes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What is the very Truth in this matter God only knows However he acknowledgeth that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Antients owned it to be written by Paul and that he sayes not without good Reason whereas the ascription of it unto any other he assigns unto a bare report It may not then be expected that now after so long a season the Truth of our Assertion should be so manifestly evinced as to give absolute satisfaction unto all which is a vain thing for any man to aim at in a Subject wherein men suppose that they have a liberty of thinking what they please yet I doubt not but that it will appear not only highly probable but so full of Evidence in comparison of any other Opinion that is or hath been promoted in competition with it as that some kind of blameable pertinaciousness may be made to appear in its refusal Now the whole of what I shall offer in the proof of it may be reduced unto these six Heads 1. The manifest failure of all them who have endeavoured to assign it unto any other Penman 2. The insufficiency of the Arguments insisted on to disprove our Assertion 3. Testimony given unto it in other Scriptures 4. Considerations taken from the Writing it self compared with other acknowledged Writings of the same Author 5. The general suffrage of Antiquity or Ecclesiastical Tradition 6. Reasons taken from sundry Circumstances relating unto the Epistle its self Now as all these Evidences are not of the same nature nor of equal force so some of them will be found very cogent and all of them together very sufficient to free our Assertion from just Question or Exception First The Vncertainty of them who question whether Paul were the Writer of this § 3 Epistle and their want of probable grounds in assigning it unto any other hath some inducement in it to leave it unto him whose of Old it was esteemed to be For when once men began to take to themselves a liberty of Conjecture in this matter they could neither make an end themselves nor fix any bounds unto the imagination of others Having once lost its true Author no other could be asserted with any such evidence or indeed probability but that instantly twenty more with as good Grounds and Reasons might be entitled unto it Accordingly sundry Persons have been named all upon the same account that some thought good to name them and why should not one mans Authority in this matter be as good as anothers Origen in Eusebius affirms that some supposed Luke to have been the Author of § 4 this Epistle But neither doth he approve their Opinion nor mention what Reasons they pretend for it He adds also that some esteemed it to be written by Clemens of Rome Clemens of Alexandria allows St. Paul to be the Author of it but supposeth it might be Translated by Luke because as he saith the Style of it is not unlike that of his in the Acts of the Apostles Grotius of late contends for Luke to be the Author of it on the same account but the instances which he gives rather argue a Coincidence of some Words and Phrases than a similitude of Style which things are very different Hierom also tells us that juxta quosdam videtur esse Lucae Evangelistae by some it was thought to be written by Luke the Evangelist which he took from Clemens Origen and Eusebius only he mentions nothing of the similitude of Style with that of St. Luke but afterwards informs us that in his Judgement there is a great Conformity in Style between this Epistle and that of Clemens Romanus None of them acquaint us who were the Authors or Approvers of this Conjeciure nor do they give any credit themselves unto it Neither is there any Reason of this Opinion reported by them but only that intimated by Clemens of the Agreement of the Style with that of the Acts of the Apostles which yet is not allowed by Hierom whereon he doth not ascribe the Writing but only the Translation of it unto Luke Grotius alone contends for him to be the Author of it and that with this only Argument that sundry words are used in the same sense by St. Luke and the Writer of this Epistle But that this Observation is of no moment shall afterwards be declared This Opinion then may be well rejected as a groundless guess of an obscure unknown Original and not tolerably confirmed either by Testimony or Circumstances of things If we will forego a Perswasion established on so many important Considerations as we shall manifest this of St. Pauls being the Author of this Epistle to be and confirmed by so many Testimonies upon every arbitrary ungrounded Conjeciure we may be sure never to find rest in any thing that we are rightly perswaded of But I shall add one Consideration that will cast this Opinion of Grotius quite out of the limits of probability By general Consent this Epistle was written whilst James was yet alive and presided in the Church of the Hebrews at Jerusalem and I shall afterwards prove it so to have been What was his Authority as an Apostle what his Reputation in that Church is both known in general from the nature of his Office and in particular is intimated in the Scripture Acts 15.13 Gal. 2.9 These were the Hebrews whose instruction in this Epistle is principally intended and by their means that of their Brethren in the Eastern Dispersion of them Now is it Reason to imagine that any one who was not an Apostle but only a Scholar and Follower of them should be used to write unto that Church wherein so great an Apostle a Pillar among them had his especial Residence and did actually Preside and that in an Argument of such huge importance with Reasons against a practice wherein they were all ingaged yea that Apostle himself as appears Gal. 2.12 Were any one then alive of more esteem and Reputation in the Church than others certainly He
therein v. 7. The third part which was first disposed of was to be carried into the Most Holy Place as it was done accordingly on the day of Expiation Levit. 16. But because it was not lawful for him to enter in thither but once in the year namely on that Day at all other times he dipped his Finger in the blood and sprinkled it seven times towards the Veyle that parted the Most Holy Place from the Sanctuary v. 6. So that every place of the Tabernacle and all the concernments of it were sanctified with this Blood even as Jesus Christ who was represented in all this was dedicated unto God in his own Blood the Blood of the Covenant Heb. 10.29 That seven is the number of Perfection greatly used and variously applyed in the Scriptures many have observed And the perfect cleansing of sin by the Blood of Jesus was evidently represented by this sevenfold sprinkling Heb. 9. 13 14. and therefore in Allusion hereunto it is called the Blood of sprinkling Heb. 12.24 Even that which was prefigured by all the Blood of the Sacrifices that was sprinkled towards the Most Holy Place and the Mercy seat therein § 43 The next sort of Fire-offerings was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Asham whose Laws and Ordinances are directed Levit. 5. and the particular occasion of it Chap. 7. We call it the Trespass-offering And it differed very little from that next before described For it is not only said concerning them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as is the Chataath or Sin-offering so is the Asham or Trespass-offering there is one Law for them Chap. 7. v. 7. but also that he who had sinned or trespassed should bring his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Trespass-offering unto the Lord for his sin which he had sinned a female from the flock or a kid of the Goats 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a Sin-offering Some think that there was a difference between them and that it lay in this that the Chataath respected sins of Omission and the Asham sins of Commission But that this will not hold is openly evident in the Text. Some think that whereas in both these Offerings there was respect unto ignorance that that in the Chataath was Juris of the right or Law that in the Asham was Facti of the particular fact But this opinion also may be easily disproved from the Context This to me seems to be the Principal if not the only difference between them that the Asham provided a Sacrifice in some particular instances which seem not to be comprized under the general Rules of the Sin-offering And hence in a peculiar manner it is said of Jesus Christ that he should give 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Soul an Asham or piacular Sacrifice as for all so for such delinquencies and sins as seem to bring a destroying guilt on the soul Isa. 53.10 And this kind of offering also was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Most Holy Levit. 6.20 § 44 The last sort of Fire-Offerings were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are reckoned as a distinct species of Sacrifices Levit. 7.36 that is plenitudinum impletionum consecrationum Sacrifices of Consecration or that were instituted to be observed at the Consecration of Priests It s name it seems to have taken from the filling their hands or their bringing their Offering in their hands when they approached unto the Lord in their setting apart unto Office And thence was the expression of him that came to be consecrated a Priest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Chron. 13. v. 9. He that came to fill his hand with a bullock The rise of this Expression we have marked before on Exod. 28.41 The Lord giving directions unto Moses for the Consecration of Aaron and his Sons he tells him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt fill their hand that is put the flesh of the Sacrifice with the Bread and its Appurtenances into their hands which being the initiating Ceremony of their investiture with Office gave name afterwards unto the whole And hence the Sacrifices appointed then to be offered although they differed not in kind from those foregoing yet are accounted to be a distinct Offering and are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or fillings And this may suffice as a brief account of the fire Offerings of the Law of Moses whose Use and End we are fully instructed in in this Epistle to the Hebrews § 45 There was yet a second sort of Corbans or offerings unto God under the Law which were of things or parts of things not burned on the Altar but one way or other devoted or consecrated to God and his service These were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Terumoth which we have rendred sometimes offerings in general and sometimes Heave-offerings under which kind the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Wave-offerings also were comprized Concerning these bâ—cause the handling of them is not without its difficulties being diffused in their use throughout the whole Worship of God and that some things not vulgarly known might have been declared concerning them I thought to have treated at large but whereas they are not directly referred unto by our Apostle in this Epistle and these discourses being encreased much beyond my first design I shall here wholly omit all farther disquisition about them FINIS AN EXPOSITION OF THE TWO FIRST CHAPTERS OF THE EPISTLE OF PAUL the APOSTLE UNTO THE HEBREWS WHEREIN The Original Text is Opened and Cleared Antient and Modern Translations are compared and examined The Design of the Apostle with his Reasonings Arguments and Testimonies are unfolded The Faith Customs Sacrifices and other Usages of the Judaical Church are opened and declared The true sense of the Text is Vindicated from the wrestings of it by Socinians and others And lastly Practical Observations are Deduced and Improved John 5.39 Search the Scriptures By J. Owen D.D. LONDON Printed by Robert White for Nathaniel Ponder at the Sign of the Peacock in Chancery-Lane near Fleetstreet 1668. THE PREFACE THE general concernments of this Epistle have all of them been discussed and cleared in the preceding Exercitations and Discourses The things and matters confirmed in them we therefore here suppose and take for granted And they are such some of them as without a Demonstration whereof a genuine and perspicuous Declaration of the Design of the Author and sense of the Epistle cannot be well founded or carried on Vnto them therefore we must remit the Reader who desires to peruse the ensuing Exposition with profit and advantage But yet because the manner of the handling of things in those Discourses may not be so suited unto the minds of all who would willingly enquire into the Exposition its self I shall here make an entrance into it by laying down some such General Principles and Circumstances of the Epistle as may give a competent prospect into the design and Argument of the Apostle in the whole thereof 1. The first of these concerns the Persons whose instruction and edification
God speaketh and I suppose we need no interposition of Church or Tradition to give Authority or Credit unto what he says or speaks This then is the sum of these words of the Apostle Again in another place where the Holy Ghost fore-tells the bringing forth into the world and amongst men him that is the Lord and Heir of all to undertake his work and to enter into his Kingdom and Glory the Lord speaks to this purpose Let all the Angels of God worship him To manifest this testimony to be apposite unto the confirmation of the Apostles assertion three things are required 1. That it is the Son who is intended and spoken of in the place from whence the words are taken and so designed as the Person to be worshipped 2. That they are Angels that are spoken unto and commanded to worship him 3. That on these suppositions the words prove the Preheminence of Christ above the Angels For the two former with them that acknowledge the Divine Authority of this Epistle it is sufficient in general to give them satisfaction The place is applied unto Christ and this passage unto the ministring Angels by the same Spirit who first wrote that Scripture But yet there is room left for our enquiry how these things may be evidenced whereby the strength of the Apostles Reasonings with them who were not yet convinced of the infallibility of his Assertions any farther than they were confirmed by testimonies out of the Old Testament and the faith of the Antient Church of the Hebrews in this matter may be made to appear as also a check given to their boldness who upon pretence of the impropriety of these Allegations have questioned the Authority of the whole Epistle And our first enquiry must be whence this testimony is taken Many of the Antients as Epiphanius Theodoret Euthymius Procopius and Anselm conceive the words to be cited from Deut. 32.42 where they expresly occur in the Translation of the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rejoyce ye Heavens with him and let all the Angels of God worship him But there are two considerations that put it beyond all pretensions that the words are not taken from this place of the LXX 1. Because indeed there are no such words in the Original Text nor any thing spoken that might give occasion to the sense expressed in them but that whole Verse is inserted in the Greek Version quite besides the scope of the place Now though it may perhaps be safely granted that the Apostles in citing the Scripture of the Old Testament did sometimes use the words of the Greek Translation then in use yea though not exact according to the Original whilst the sense and meaning of the Holy Ghost was retained in them yet to cite that from the Scripture as the word and testimony of God which indeed is not therein nor was ever spoken by God but by humane failure and corruption crept into the Greek Version is not to be imputed unto them And indeed I no way question but that this addition unto the Greek Text in that place was made after the Apostle had used this testimony For it is not unlikely but that some considering of it and not considering from whence it was taken because the words occur not absolutely and exactly in the Greek any where inserted it into that place of Moses amidst other words of an alike sound and somewhat an alike importante such as immediately precede and follow the clause inserted 2. The Holy Ghost is not treating in that place about the Introduction of the First-born into the world but quite of another matter as is evident upon the first view of the Text so that this testimony is evidently not taken from this place nor would nor could the Apostle make use of a testimony liable unto such just exceptions Later Expositors generally agree that the words are taken out of Psal. 97. v. 7. where the Original is rendred by the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which with a very small variation in the words and none at all in the sense is here expressed by the Apostle And let all the Angels of God worship him The Psalm hath no Title at all in the Original which the Greek Version noteth affirming that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but it addes one of its own namely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Psalm of David when his land was restored Hence it is referred by some to the time of his return unto Hierusale◠after he had been expelled the Kingdom by Absolom by others with more probability to the time of his bringing the Ark into the Tabernacle from the house of Obed-edom when the land was quieted before him And unquestionably in it the Kingdom of God was shadowed out under the Type of the Kingdom of David which Kingdom of God was none other but that of the Messiah It is evident that this Psalm is of the same Nature with that which goes before yea a part of it or an Appendix unto it The first words of this take up and carrie on what is affirmed in the tenth verse or close of that so that both of them are but one continued Psalm of Praise Now the Title of that Psalm and consequently this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A new song v. 1. which Psalms as Rashi confesseth are to be referred unto the World to come that is the Time and Kingdome of the Messiah So Kimchi affirms that this Psalm and that following respect the time when the people shall be delivered from the Captivity out of all Nations that is the time of the Messiah And Rakenati affirms that the last verse of it He cometh to judge the earth can respect nothing but the coming and reign of the Messiah Thus they out of their Traditions Some of the Antients I confess charge them with corrupting this Psalm in the version of the 10 verse affirming that the words sometimes were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord reigned from the Tree denoting as the say the Cross. So Justin Martyr in his Dialogue with Trypho And after him the same words are remembred by Tertullian ad Judae cap. 10. ad Marci lib. 3. And Augustin Enarr in Psal. 95. And though the fraud and corruption pretended be improbable indeed impossible nor are the words mentioned by Justine acknowledged by the Targum or any Greek Translator or Hierom yet it is evident that all parties granted the Messiah and his Kingdom to be intended in the Psalm or there had been no need or colour for the one to suspect the other of corruption about it It is then evident that the Antient Church of the Jews whose Tradition is herein followed by the Modern acknowledged this Psalm to contain a description of the Kingdom of God in the Messiah and on their consent doth the Apostle proceed And the next Psalm which is of the same importance with this is entituled by the Targumist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Prophetical Psalm namely
reproved l. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 256. l. 31. large Discourses p. 260. l. 16. also r. after l. 10. à fine commission r. omission p. 275. l. 2. r. Judicial p. 276. l. 16. Sanction r. Section p. 290. l. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 308. l. 5. who thought l. 26. and other p. 311. l. 17. laying r. flaying p. 315. l. 4. serebrito r. seretrio There are sundry other mistakes in pointings changes and transpositions of letters in the Hebrew and English which a diligent and Candid Reader will easily observe and amend And it is not worth the while to collect them for those who are otherwise Exercitatio I. The Canonical authority of the Epistle to the Hebrews Notation of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kaneh a measuring reed The beam of a ballance Thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the same signification Metaphorically a moral rule Rectum and Canon how far the same The Scripture a rule Canonical The Antiquity of that Appellation The Canon of the Scripture What required to render a book Canonical All books of the holy Scripture equall as to their divine Original Jews distinction of the books of the old Testament as to the manner of their writing disproved All equally Canonical No book Canonical of a second sort or degree The Epistle to the Hebrews Canonical Opposed by Hereticks of old Not received into the Latin Church untill the dayes of Hierome Proved against Baronius Not rejected by any of that Church only not publiquely approved The Church of Rome not the sole proposer of books Canonical Occasion of its nâ—n-admittance at Rome Boldness of some in rejecting and corrupting the Scripture By whom this Epistle opposed of late The objection of the uncertainty of the Pen-man Answered Citations out of the old Testament not found therein Answer Citations not to his purpose Answer Countenance to old Heresies Answer General heads of Arguments to prove its Canonical Authority Characters to discover between books of divine inspiration and others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The General Arguments of books truly Canonical Subject Matter Design Style Of the style of the Sacred writings Mistakes of many about it The nature of Eloquence Excellency of Scripture Style Energie Efficacy Tradition concerning the Authority of this Epistle not justly lyable to any exceptions from the Author Circumstances Subject Matter Style Testimonyes Conclusion THe Canonical Authority of the Epistle unto the Hebrews having § 1 been by some called into Question we must in our entrance declare both what it is which we intend thereby as also the clear interest of this Epistle therein for this is the foundation of all those ensuing discourses from it and that exposition of it which we intend The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which gives rise unto that term Canonical § 2 seems to be derived from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kaneh and this as it sometimes denotes an Aromatical cane that contained spices in it used in the worship of God as Isai. 43. v. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast bought me no sweet Cane with silver for this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 precious Cane growing not in their own Countrey was bought from a far off Jer. 6.20 so in general it signifies any reed whatever 1 Kings 14.15 Isai. 42.3 whence a multitude of fierce and wicked men compared to the devouring Crocodile whose lurking place is in the canes or reeds are termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beast of the reed Psal. 68.30 Particularly it signifies a reed made into an instrument wherewith they measured their buildings containing six Cubits in length Ezek. 40.7 Chap. 42.16 And hence indefinitely it is taken for a Rule or a Measure Besides it signifies the jugum or scapus or beam with the tongue of a ballance keeping the poyse of the scales equal and discovering the rectitude or declensions thereof Isai. 46.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they weighed silver on the Cane that is saith the Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the ballance the supporter and director of the scales being put for the whole The Rabbins call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the reed of the scales that which tryes and weighs and gives every thing its just moment § 3 And this also is the first and proper signification of the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Canon So the Scholiast on that of Aristophanes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tells us that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly that which is over the scales bringing them and the things weighed in them to equality The very same with the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from which it is derived So Varinus tells us that it is properly the tongue in the ballance and in use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus Aristotle sayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by that which is right we know its self and that which is crooked for the Canon is judge of both where he useth the word for any kind of rule or measure answering unto the other signification of Kaneh in the Hebrew Rectum and Canon that which is right and the rule are one and the same the one expression denoting the nature of any thing the other its Use and Application § 4 From this original proper importance of the word is its metaphorical use deduced which is most Common and therein it signifiâ—s a moral Rule or a measure for direction tryall and judgement Hence the Philosopher calls the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rule of the administration or government of the Common-wealth that whereby all the parts of it arâ— disposed into their proper places whereby they are regulated and all things done in it are tryed and judged And in this sense it is applyed by St. Paul unto divine Revelation Gal. 6.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as many as proceed orderly that is in a direct way for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes according to this rule or Canon And to the same purpose he useth again the samâ— expression Phil. 3.16 For as the words of the Scripture are in themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 words of Truth so the writing it self is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a right writing or as the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which is written in uprightness to be a rule and Judge unto all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Genitivus adjuncti not materiae declaring the property of the writing not the subject matter that is it is Canonical for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which is right and a rule we have shewed to be the same And from hence it is that the Scripture or written Word of God being in it self every way absolutely right and perfect and appointed by him to be the Rule or Canon of the Churches faith and obedience requiring trying regulating judging wholly and absolutely of them is become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
by way of eminency to be called Canonical or regular as the Book wherein it is contained is called the Bible though in it self that be the Common name of all Books § 5 And this Appellation is of ancient use in the Church The Synod of Laodicea supposed to have praeceded the Council of Nice makes mention of it as a thing generally admitted for the Fathers of it decree 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That no private Psalmes ought to be said or read in the Church nor any uncanonical Books but only the Canonical books of the new and old Testament whose names they subjoin in their order And some while before the Bishops who joyned with the Church of Antioch in the deposition of Paulus Samosatenus charge him as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that in the introduction of his heresie departed from the Canon or rule of the Scripture Before them also it was called by Irenaeus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Chrysostome calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sentence of the divine Laws 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the exact ballance square or rule and Canon of all truths and duties wherein he hath evidently respect unto the original use and importance of the word before explained and thereupon calls on his hearers that omitting the consideration of what this or that man sayes or thinks they should seek and require 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all these things of or from the Scriptures which are the Canon of our faith and obedience And Austin demonstrent ecclesiam suam non in rumoribus Africorum sed in praescripto legis in Prophetarum praedictis in Psalmorum cantibus hoc est in omnibus canonicis Sanctorum librorum authoritatibus Let them demonstrate their Church not by the rumors of the Africans but by the praescription of the Law the praedictions of the Prophets the Songs of the Psalms that is by the Canonical Authority of the holy books of the Scriptures And he pursues the Metaphor of a scale and a measure in many words elsewhere And thus Aquinas himself confesseth the Scripture is called Canonical because it is the Rule of our understanding in the things of God And such a Rule it is as hath Authority over the Consciences of men to bind them unto faith and obedience because of its being given of God by inspiration for that purpose Moreover as the Scripture upon the accounts mentioned is by way of eminency § 6 said to be Canonical so there is also a Canon or rule determining what books in particular do belong unto the Holy Scripture and to be on that account Canonical So Athanasius tells us that by the Holy Scripture he intends Libros certo canone comprehensus the books contained in the assured Canon of it And Ruffinus having reckoned up those books concludes hi sunt quos patres intra Canonem concluserum These are they which the Fathers have concluded to be in the Canon that is to belong unto the Canonical books of Scripture And Austin to the same purpose Non sine causa tam salubri vigilantia Canon Ecclesiasticus constitutus est ad quem certi Prophetarum Apostolorum libri pertinerent not without good reason is the Ecclesiastical Canon determined by wholsome diligence unto which certain books of the Prophets and Apostles should belong About the Assignation of this Canon of the Scripture or what books belonged unto the Canonical Scripture there have been some differences in the Church since the time of the Synod of Carthage confirmed by that in Trulla at Constantinople The first Church having agreed well enough about them excepting the haesitation of some few persons in reference unto one or two of them of the New Testament From this rise and use of the word it is evident what is intended by the Canonical § 7 Authority of the Scripture or of any particular book thereunto belonging Two things are included in that expression First the spring and Original of any book which gives it Authority and Secondly the design and end of it which renders it Canonical For the first it is required that it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 given by immediate inspiration from God without this no book or writing can by any means any acceptation or approbation of the Church any usefulness any similitude of style manner of writing unto the books that are so any conformity in matter or doctrine to them have an interest in that Authority that should lay a foundation for its reception into the Canon It is the impress of the Authority of God himself on any writing or its proceeding immediately from him that is sufficient for this purpose Neither yet will this alone suffice to render any Revelation or writing absolutely Canonical in the sense explained There may be an especial Revelation from God or a writing by his inspiration like that sent by Elijah unto Jehoram the King of Judah 2 Chron. 21.12 which being referred only unto some particular occasion and having thence Authority for some especial end and purpose yet being not designed for a Rule of faith and obedience unto the Church may not belong unto the Canon of the Scripture But when unto the Original of divine inspiration this end also is added that it is designed by the Holy Ghost for the Catholick standing use and instruction of the Church Then any writing or book becomes absolutely and compleatly Canonical The Jews of latter Ages assign some difference among the books of the old Testament § 8 as to their spring and Original or manner of Revelation though they make none as to their being all Canonicall The Book of the Law they assign unto a peculiar manner of Revelation which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mouth to mouth or face to face which they gather from Numbers 12.8 whereof afterwards Others of them they affirm to proceed from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the gift of Prophesie whereof as they make many kinds or degrees taken from the different means used by God in the Application of himself unto them belonging to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of divine Revelation mentioned by the Apostle Heb. 1.1 so they divide those books into two parts namely the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or former Prophets containing most of the historical Books after the end of the Law and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the latter prophets wherein they comprise the most of them peculiarly so called The Original of the remainder of them they ascribe unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or inspiration by the holy Ghost calling them peculiarly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 written by that inspiration as though the whole Canon and systeme of the books were not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Scripture or writing and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or divine inspiration the only means of their writing But they do herein as in many other things The distribution of the books of the old Testament into the Law
Psalms and Prophets was very antient in their Church We have mention of it Luke 24.44 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that are written in the law of Moses and in the Prophets and in the Psalms that is in the whole Canonical Scripture And evident it is that this distribution is taken from the subject matter of those principal parts of it This reason of that distribution which they have by Tradition they not knowing or neglecting have feigned the rise of it in a different manner of Revelation and cast the particular books arbitrarily under what heads they pleased as is evident from sundry of them which they reckon unto the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cethubim or Hagiographa which are with them of least esteem But we have a more sure rule both overthrowing that feigned distinction and perfectly equalizing all parts of divine Scripture as to their spring and original St. Peter calls the whole 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 1.19 the word of Prophesie and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 20. Prophesie and therefore it belongs not unto any peculiar part of it to be given out by Prophesie which is an affection of the whole And St. Paul also terms the whole Scriptuâ—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 16.26 prophetical Scriptures or writings of the Prophets And when he demanded of Agrippa whether he believed the Scriptures he doth it in the same manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 28.23 believest thou the prophets that is the Scriptures written by the spirit of Prophesie or by the inspiration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 1.12 of the spirit of Christ that was in them God of old spake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 1.1 in his Revelation of himself unto them and in them and equally spake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 1.70 unto them by the mouth of his holy Prophets from the beginning And thus not this or that part but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 3.16 all Scripture was given by inspiration And herein all the parts or books of it are absolutely equall And in the giving out of the whole 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 1.21 holy men of God spake as they were moved by the holy Ghost So that whatever different means God at any time might make use of in the communication of his mind and will unto any of the Prophets or penmen of the Scripture it was this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and being acted by the holy Ghost both as to Things and Words that rendred them infallible Revealers of him unto the Church And thus the foundation of the Canonical authority of the books of the Scripture is absolutely the same in and unto them all without the least variety either from any difference in kind or degree § 9 The same is their condition as to their being Canonical they are all so equally Some of the Antients used that term ambiguously and therefore sometimes call books Canonical that absolutely are not so as not being written by divine inspiration nor given by the Holy Ghost to be any part of the Rule of the Churches faith and obedience Thus the Constantinopolitan Council in Trulla confirms the Canons both of the Synod of Laodicea and the third of Carthage which agree not in the Catalogues they give us of books Canonical which without a supposition of the ambiguity of the word could not be done unless they would give an assent unto a plain and open contradiction And the Council of Carthage makes evident its sense in their Appendiâ—e annexed to the one and fortieth Canon wherein they reckon up the books of the holy Scripture Hoc etiam say they fratri consacerdoti nostro Bonifacio vel aliis earum partium Episcopis pro confirmando isto Canone innotescat quia a patribus ista accepimus legenda liceat etiam legi passiones Martyrum cùm Aniversarii dies celebrantur They speak dubiously concerning their own determination and intimate that they called the books they enumerated Canonical only as they might be read in the Church which priviledge they grant also to the stories of the sufferings of the Martyrs which yet none thought to be properly canonical The same Epiphanius testifies of the Epistles of Clemens But as the books which that Synod added to the Canon of Laodicea are rejected by Melito Origen Athanasius Hilarius Gregorius Nazianzen Cyrillus Hierosolimitamus Epiphanius Ruffinus Hierome Gregorius magnus and others so their reading and Citation is generally declared by them to have been only for direction of manners and not for the confirmation of the faith even as St. Paul cited an Iambick out of Mâ—nandâ—r or rather Euripides 1 Cor. 15.33 an hemistichium out of Aratus Acts 17.28 and a whole Hexameter out of Epimenides Tit. 1.12 non sunt canonici sed leguntur Catechumenis saith Athanasius They are not Canonical but are only read to the Cateâ—humeni And Hierome the Church reads them ad aedificationem plebis non ad Authâ—ritatem Ecclesiasticarum dogmatum confirmandam for the edification of the people but not for the confirmation of any points of faith But although some books truly Canonical were of old amongst some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Epiphanius speaks doubted of and some were commonly read that are certainly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and rejectitious yet neither the mistake of the former nor later practice can give any countenance to an Apprehension of a second or various sort of books properly canonical For the interest of any book or writing in the canon of the Scripture accrewing unto it as hath been shewed meerly from its divine inspiration and giving by the Holy Ghost for a Rule measure and standard of faith and obedience unto the Church whatever advantage or worth to commend it any writing may have Yet if it have not the propertiâ—s mentioned of Divine inspiration and Confirmation it differs in the whole kind and not in degrees only from all those that have them so that it can be no part regulae regulantis but regulatae at the best not having 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a self-credibility on its own account or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a self-sufficing Authority but is truth only materially by vertue of its Analogie unto that which is absolutely universally and perfectly so And this was well observed by Lindanus Impio saith he sacrilegio se contaminant qui in scripturarum christianarum corpore quosdam quasi gradus conantur locare quod unam eandemque spiritus sancti vocem impio humanae stultitiae discerniculo audent in varias impares discerpere disturbare Autoritatis classes They desile themselves with the impiety of Sacriledge who endeavour to bring in as it were divers degrees into the body of the Scriptures for by the impious discretion of humane folly they would cast the one voice of the Holy Ghost into various forms of unequal Authority As then whatever difference there may be as to the subject
by Eusebius That he was the most eminently learned and knowing person of the Roman or Latine Church in those dayes will I suppose not be greatly questioned Now to suppose that he knew not the customes opinions and practice of that Church but would suffer himself to be imposed on by a stranger destitute of those advantages which he had to come unto an unquestionable certainty in it is a very fond thing Besides he doth not any where speak as one that reported the words and Judgement of another but in three or four places expresly affirms it as of his own knowledge when at the same time in opposition thereunto he contends that it was received by all other Churches in the world and all Writers from the dayes of the Apostles § 15 Neither yet doth it appear from any thing delivered by Caius Hippolitus Eusebius or Hierome that the Latine Church did ever reject this Epistle Yea we shall find that many amongst them even in those dayes reckoned it unto the Canon of the Scripture and owned St. Paul as the Penman of it Eusebius himself acknowledges that Clemens useth sundry Testimonies out of it in his Epistle ad Corinthios And others also there were concurring with his judgement therein But these two things I allow on the testimonies insisted on 1. That sundry particular persons of note and esteem in the Roman Church owned not the Canonical authority of this Epistle as not esteeming it written by St. Paul 2. The Church it self had not before the dayes of Hierome made any publick Judgement about the Author or Authority of this Epistle nor given any Testimony unto them For it seems utterly impossible that if any such Judgement had passed or testimony been given that Hierome living in the midst of that Church should know nothing of it but so often affirm the contrary without haesitation And this undenyably evinceth the injustice of some mens pretensions that the Roman Church is the only proposer of Canonical Scripture and that upon the Authority of her proposal alone it is to be received Four hundred years were passed before she her self publickly received this Epistle or read it in her Assemblies so far was she from having proposed it unto others And yet all this while was it admitted and received by all other Churches in the world as Hierom testifies and that from the dayes of the Apostles whose judgement the Roman Church it self at length submitted unto No impeachment then of the Authority of this Epistle can be taken from this defect and inadvertency of the Roman Church it being convinced to be so by the concurrent suffrage and Testimony of all other Churches in the world from the dayes of the Apostle as we shall afterwards more fully declare Neither are the occasions of this haesitation of the Western Church obscure The Epistle was written it may be in Rome at least it was in some part of Italy Chap. 13.24 There no doubt it was seen and it may be Copied out before its sending by some who used to accompany the Apostle as Clemens who as we have shewed not long after mentioned divers things contained in it The Originall was without question speedily sent into Judea unto the Hebrews to whom it was written and directed as were all others of the Epistles of the same Apostle unto those Churches that were immediately intended and concerned in them That Copies of it were by them also communicated unto their Brethren in the East equally concerned in it with themselves cannot be doubted unless we will suppose them grosly negligent in their duty towards God and man which we have no reason to do But the Churches of the Hebrews living at that time and for some while after if not in a seperation yet in a distinction by reason of some peculiar observances from the Churches of the Gentiles especially those of the West they were not it may be very forward in communicating this Epistle unto them being written as they supposed about an especial concernment of their own By this means this Epistle seems to have been kept much within the Compass of the Churches of the Jews untill after the destruction of the Temple when by their dispersion and coalescency with other Churches in the East it came to be generally received amongst them and non solum ab Ecclesiis orientis sed ab omnibus retro Ecclesiis Graeci sermonis Scriptoribus as Hierom speaks But the Latin Church having lost that advantage of receiving it upon its first writing it may be also upon the consideration of the removall of its peculiar Argument upon the finall destruction of the whole Judaical Church and Worship was somewhat slow in their inquiry after it Those that succeeded in that Church it is not unlikely had their scruples increased because they found it not in common use amongst their Predecessors like to the rest of St. Pauls Epistles not considering the occasion thereof Add hereunto that by that time it had gradually made its progress in its return into the West where it was first written and attended with the Suffrage of all the Eastern Churches began to evince its own Authority sundry persons who were wrangling about peculiar opinions and practices of their own began to seek advantages from some expressions in it So did in particular the Novatians and the Donatists This might possibly increase the scruple amongst the Orthodox and make them wary in their admission of that Authority which they found pleaded against them And well was it for them that their opinions about which they disagreed with their Adversaries were according unto truth seeing it may justly be feared that some then would have made them their Rule and Standard in their reception or rejection of this Epistle for it was no new thing for the Orthodox themselves to make bold sometime with the Scripture if they supposed it to run cross unto their conceptions So Epiphanius informs us in Ancorat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And also he wept for so it is read in the uncorrected Copies of the Gospell according to Luke and St. Irenaeus useth this Testimony in his Book against Heresies for their confutation who affirmed that Christ took flesh only in appearance but the Orthodox or Catholicks being afraid of the importance of that expression took away that word out of the Copies not understanding its use and sense So also Sixtus Sinensis after he hath informed us out of Hilary that many Orthodox persons denyed the story of our Saviours Agony and bloody Sweat adds of his own Suspicor à Catholicis sublatam esse pio sed simplici zelo quod favere videbatur Arianis I suspect that the Story was taken out of the Copies by some Catholicks out of a godly but simple zeal because it seemed to favour the Arians So great is the power of prejudice and so little occasions have men taken whom others have esteemed Orthodox and pious to make bold with that word whereby both we
than the Artificial Rules of Philosophers That he should more abound with Testimonies and Quotations out of the Scripture of the Old Testament in this than other Epistles as he doth the Matter whereof he treats and the Persons to whom he wrote did necessarily require 4. Many things in this Epistle evidently manifest that he who wrote it was not only mighty in the Scripture but also exceedingly well versed and skillfull in the Customs Practices Opinions Traditions Expositions and Applications of Scripture then received in the Judaical Church as we shall fully manifest in our progress Now who in those dayes among the Disciples of Christ could this be but Paul For as he was brought up under one of the Best and Most Famous of their Masters in those dayes and profited in the Knowledge of their then present Religion above his Equals so for want of this kind of Learning the Jews esteemed the chief of the other Apostles Peter and John to be Ideots and Vnlearned 5. Sundry particulars towards and in the close of the Epistle openly proclaim Paul to have been the Writer of it As 1. The mention that he makes of his bonds and the Compassion that the Hebrews shewed towards him in his sufferings and whilest he was a Prisoner Chap. 10.34 Now as the Bonds of Paul were afterwards famous at Rome Phil. 1.13 So there was not any thing of greater notoriety in reference to the Church of God in those dayes than those that he suffered in Judaea which he minds them of in this Expression With what earnest endeavours what rage and tumult the Rulers and Body of the People sought his destruction how publickly and with what Solemnity his Cause was sundry times heard and debated with the time of his imprisonment that ensued are all declared in the Acts at large Now no man can imagine but that whilest this great Champion of their Profession was so publickly pleading their Cause and exposed to so much danger and hazzard thereby but that all the Believers of those parts were exceedingly solicitous about his condition as they had been about Peters in the like case and gave him all the Assistance and encouragement that they were able This Compassion of theirs and his own Bonds as an evidence of his Faith and their Mutual Love in the Gospel he now minds them of Of no other Person but Paul have we any ground to conjecture that this might be spoken and yet the suffering and compassion here mentioned seem not to have been things done in a corner So that this one Circumstance is able of its self to enervate all the Exceptions that are made use of against his being esteemed the Author of this Epistle 2. The mention of Pauls dear and constant Companion Timothy is of the same importance Chap. 13.23 That Timothy was at Rome with Paul in his Bonds is expresly asserted Phil. 1.13 14. That he himself was also cast into Prison with Paul is here intimated his release being expressed Now surely it is scarcely credible that any other should in Italy where Paul then was and newly released out of Prison write unto the Churches of the Hebrews and therein make mention of his own Bonds and the Bonds of Timothy a man unknown unto them but by the means of Paul and not once intimate any thing about his condition The exceptions of some as that Paul used to call Timothy his Son whereas the Writer of this Epistle calls him Brother when indeed he never terms him Son when he speaks of him but only when he wrote unto him or that there might be another Timothy when he speaks expresly of him who was so generally known to the Churches of God as one of the chiefest Evangelists deserve not to be insisted on And surely it is altogether incredible that this Timothy the Son of Paul as to his begetting of him in the Faith and continued Paternal Affection his known constant Associate in doing and suffering for the Gospel his Minister in attending of him and constantly imployed by him in the Service of Christ and the Churches known unto them by his means honâ—ured by him with two Epistles written unto him and the association of his Name with his own in the Inscription of sundry others should now be so absent from him as to be adjoyned unto another in his Travail and Ministry 3. The Constant Sign and token of Pauls Epistles which himself had publickly signified to be so 2 Thess. 3.13 is subjoyned unto this Grace be with you all That Originally this was written with Pauls own hand there is no ground to question and it appears to be so because it was written and he affirms that it was his Custome to subjoyn that Salutation with his own hand Now this Writing of it with his own hand was an evidence unto them unto whom the Original of the Epistle first came unto those who had only transcribed Copies of it it could not be so the Salutation its self was their Token being peculiar to Paul and among the rest annexed to this Epistle And all these Circumstances will yet receive some further enforcement from the Consideration of the Time wherein this Epistle was written whereof in the next place we shall Treat Exercitatio III. The Time of the Writing of this Epistle to the Hebrews The Vse of the right stating thereof After his release out of Prison Before the Death of James Before the Second of Peter The Time of Pauls coming to Rome The Condition of the affairs of the Jews at that time The Martyrdom of James State of the Churches of the Hebrews Constant in the Observation of Mosaical Institutions Warned to leave Jerusalem That Warning what and how given Causes of their unwillingness so to do The Occasion and Success of this Epistle § 1 THAT was not amiss observed of Old by Chrysostome Praesat in Com. ad Epist. ad Rom. that a due Observation of the Time and Season wherein the Epistles of Paul were written doth give great light unto the understanding of many passages in them This Baronius ad A.C. 55. N. 42. well confirms by an instance of their mistake who suppose the Shipwrack of Paul at Mileta Acts 27. to have been that mentioned by him 2. Cor. 11. when he was a night and a day in the deep that Epistle being written some years before his sayling towards Rome And we may well apply this Observation to this Epistle unto the Hebrews A discovery of the Time and season wherein it was written will both free us from sundry mistakes and also give us some light into the occasion and design of it This therefore we shall now inquire into § 2 Some general intimations we have in the Epistle it self leading us towards this discovery and somewhat may be gathered from some other places of Scripture for Antiquity will afford us little or no help herein After Pauls being brought a Prisoner to Rome Acts 28. two full years he continued in that condition v. 30.
farther and assign the rise of this difference unto some other Copies of the Hebrew Text used by the LXX varying from those which now remain Thus in particular in that place of Jeremy before mentioned he conjectures that for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I despised them as another doth that they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the same purpose for of such conjectures there is no end But as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may well signifie as the Apostle expounds it and in other places doth so as we shall see afterwards so this boldness in correcting the Text and fancying without proof Testimony or probability of other antient Copies of the Scripture of the Old Testament differing in many things from them which alone remain and which indeed were ever in the world may quickly prove pernicious to the Church of God We must therefore look after another expedient for the removal of this difficulty § 20 I say then it is highly probable that the Apostle according to his wonted manner which appears in almost all the Citations used by him in this Epistle reporting the sense and importance of the places in words of his own the Christian Transcribers of the Greek Bible inserted his expresions into the Text either as judging them a more proper Version of the Original whereof they were ignorant than that of the LXX or out of a preposterous zeal to take away the appearancâ— of a diversity between the Text and the Apostles citation of it And thus in those Testimonies where there is a real variation from the Hebrew Original the Apostle took not his words from the Translation of the LXX but his words were afterwards inserted into that Translation And this as we have partly made to appear already in sundry instances so it shall now briefly be farther confirmed For § 21 First Whereas the Reasons of the Apostle for his Application of the Testimonies used by him in his words and expressions are evident as shall in particular be made to appear so no Reason can be assigned why the LXX if any such LXX there were who translated the Old Testament or any other Translators of it should so render the words of the Hebrew Text. Neither Various Lections nor ambiguity of signification in the words of the Original can in most of them be pleaded For instance The Apostle in applying those words of the Psalmist Psalm 40. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto the humane nature and body of Christ wherein he did the will of God did certainly express the design and intention of the Holy Ghost in them But who can imagine what should move the LXX to render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word of a known signification and univocal by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when they had translated it an hundred and fifty times that is constantly elsewhere by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an ear which alone it signifies or what should move them to render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to prepare when the word signifies to digg or to bore and is alwayes so elsewhere rendred by themselves Neither did any such thing come into their minds in the Translation of those places whence this Expression seems to be borrowed Exod. 21.6 Deut. 15.17 When any man then can give a tolerable conjecture why the LXX should be inclined thus to translate these words I shall consider it In the mean time I judge there is much more ground to suppose that the Apostles expressions which he had weighty cause to use were by some inserted into the Greek Text of the Old Testament than that a Translation which those that made it had no cause so to do evidently forsaking the proper meaning of very obvious words and their sense known to themselves should be taken up and used by the Apostle unto his purpose § 22 Secondly It is certain that some Words used by the Apostle have been insâ—rted into some Copies of the Greek Bibles which being single words and of little importance prevailed not in them all as may be seen in sundry of the foregoing instances And why may we not think that some whole sentences might on the same account be inserted in some of them which being of more importance found a more general acceptance And how also by other means that Translation was variously changed and corrupted of old and that before the dayes of Hierom Learned Men do know and confess § 23 It is further evident that one place at least in this Epistle which it may be some could not conjecture from whence it should be taken yet finding it urged by the Apostle as a Testimony out of the Old testament is inserted in another place of the Text than that from which the Apostle took it and that where there is not the least colour for its insertion This is the Testimony out of Psalm 95. v. 7. which the Apostle cites Chap. 1. v. 6. in words much differing from those wherewith the Original is rendered by the LXX This some of the Transcribers of the Bible not knowing well where to find have inserted in the very syllables of the Apostles expression into Deut. 32. v. 43. where it yet abides though Originally it had no place there as we shall in the Exposition of the Words sufficiently manifest The same and no other is the cause why 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 49. And may we not as well think nay is it not more likely that they would insert his words into the places from whence they knew his Testimonies were taken with a very little alteration of the antient Reading than that they would wholly intrude them into the places from whence they were not taken by him which yet undeniably hath been done and that with success Nay we find that many things out of the New Testament are translated into the Apochryphall Books themselves As for instance Ecclesiasticus chap. 24. v. 3. we have these words in the Latin Copies Ex ore altissimi prodii primogenita ante omnem Creaturam which are cited by Bellarmine and others in the confirmation of the Deity of Christ whereas they are taken from Col. 1.15 and are in no Greek Copies of that Book Upon these Reasons then which may yet be rendered more cogent by many other § 24 instances but that we confine our selves to this Epistle I suppose I may conclude that it is more probable at least that the Apostles interpretations of the Testimonies used by him all agreeably unto the mind of the Holy Ghost were by some of old inserted into the Vulgar Copies of the Greek Translation of the Old Testament and therein prevailed unto common acceptation than that he himself followed in the Citation of them a Translation departing without Reason from the Original Text and diverting unto such senses as its Authors knew not to be contained in them which must needs give
and Grace it will yield men no satisfaction which makes them constantly turn aside to other means and wayes of knowing and serving God This being so eminent in the Jews and the Medium they have fixed on to supply that want which they suppose to be in the Scripture but is indeed in themselves proving to be the great Engine of their hardening and obstinacy in their Infidelity I shall first declare what it is that they intend by the Orall Law and then briefly shew the absurdity and falseness of their pretensions about it though it must not be denyed that it is one of the most Antient Fables that is credited amongst any of the Sons of men at this day in the world § 6 This Orall Law they affirm to be an unwritten Tradition and Exposition of the written Law of Moses given unto him in Mount Sinai and committed by him to Joshua and the Sanhedrim to be by them delivered over by Orall Tradition unto those who should succeed them in the Government of that Church It doth not appear that in the dayes of Christ or his Apostles whilest the Temple was standing that there was any stated opinion amongst them about this Orall Law though it is evident that not long after it began to be received by the body of the People Nay it is evident that there was no such Law then acknowledged For the Sadduces who utterly reject all the main Principles of it were then not only tolerated but also in chief Rule one of them being High Priest That they had multiplyed many superstitious Observances amongst them under the name of Traditions is most clear in the Gospel and it doth not appear that then they knew whom to assign their original unto and therefore indefinitely called them the Traditions of the Elders or those that lived of old before them After the Destruction of their Temple when they had lost the life and spirit of that Worship which the Scripture revealed betaking themselves wholly unto their Traditional figments they began to bethink themselves how they might give countenance to their Apostacy from the Perfection and Doctrine of the written Law For this end they began to fancy that these Traditions were no less from God than the written Law it self For when Moses was forty dayes and forty nights in the Mountain they say that in the day time he wrote the Law from the mouth of God and in the night God instructed him in the Orall Law or unwritten Exposition of it which they have received by Tradition from him For when he came down from the Mount after he had read unto them the Written Law as they say he repeated to Aaron and Eleazer and the Sanhedrim all that secret instruction which he had received in the night from God which it was not lawfull for him to write but in especial he committed the whole to Joshua Joshua did the same to Eleazer as he did to his Son Phiâ—eas after whom they give us a Catalogue of several Prophets that lived in the ensuing generations all whom they employ in this service of conveying down the Orall Law to their Successors The High Priests also they give a place unto in this work of whom there were eighty three from the first Institution of that Office to the destruction of the Temple Joseph lib. 20. cap. 18. From Aaron to the building of Solomons Temple thirteen from thence to the Captivity eighteen all the rest take up the troublesome time of the Apostacy of their Church unto the finall ruine of it their Rulers being many because of their wickedness as themselves observe The last Person whom they would have to preserve the Orall Law absolutely pure was that Simeon whom they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Just mentioned by Jesus the Son of Syrach Chap. 50. And it is very observable that the latter Jews have left out Simeon the Son of Hillel whom their antient Masters placed upon the Roll of the Preservers of this Treasure supposing he might be that Simeon who in his old age received our Saviour in his arms when he was presented in the Temple Luke 2.25 a crime sufficient among the Jews to brand him with a perpetual ignominy neither are they alone in turning mens glory into reproach and shame After the destruction of the Temple and City when the evil Husbandmen were slain § 7 and the Vineyard of the Lord let out to others the Kingdom given to another Nation and therewith the Covenant sanctified use of the Scripture the remaining Jews having lost wholly the mind of God therein betook themselves to their Traditions and as I said before began to fancy and contend that they came from God himself whereas their Predecessors durst not plead any thing for them but that they came unto them from thâ—m of old that is some of the Masters of preceding Generations Hereupon a while after as I have elsewhere shewed at large one of them whom they call Rabbi Judâ— Humâ—si and Hakkadosh the Prince and the Holy took upon him to gather their scattered Traditions and to cast them into form order and method in Writing that they might be unto the Jews a Rule of Life and Worship for ever The Story of his work and undertaking is given us by Maimonides in Jad Chazacha the Authors of Sedar Olâ—â—n Halicoth Olam Tzemach David and many others and they all agree that this their great Master lived about the times of Marcus Antoninus two hundred years or thereabouts after the destruction of City and Temple This Collection of his they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mishne or Mishnaioth being as is § 8 pretended 〈◊〉 repetition of the Law in an Exposition of it indeed a farrago of all sorts of Traditions true and false with a monstrous mixture of Lyes useless foolish and wicked The things contained in it are by themselves referred to five heads 1. The Orall Law received by Moses on Mount Sinai preserved by the means before declared 2. Orall Constitutions of Moses himself after he came down from the Mount 3. Constitutions and Orders drawn by various wayes of arguing 13. as Rambam tells us out of the written Law 4. The Answers and Decrees of the Sanhedrim and other wise men in former Ages 5. Immemoriall Customs whose original being unknown are supposed to be divine The Whole is divided into six parts noted with the initial letter of the word which § 9 signifies the chief things treated on in it As the first by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 z that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zeraim Seeds which is divided into eleven Massicktot or Treatises containing all of them seventy five Chapters The second by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 m that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moad or appointed feasts which is distributed into Twelve Massicktot containing in them eighty eight Chapters The Third by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Women and is distributed in
supream Principles of things a good one and a bad one Thus for the most part the first Question of a Romanist is How do you know the Scriptures to be the Word of God and then the next word is the Cabala the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Orall Law Tradition these are the Foundation of it And in their progress they fail not to assert two Principles both borrowed from the Jews First That the Scripture is imperfect and doth not give us a full and compleat account of all things that are to be believed or practised that God may be glorified and our own souls saved Secondly That what is delivered therein can no way be rightly and truly understood but by the help of those Traditions which they have in their custody But although these are good usefull Inventions and they are men that want not Ability to find out what is conducing unto their own advantage yet they cannot be allowed the Credit of being their first Authors seeing they are expresly borrowed of the Jews § 19 Fourthly When these two Laws the Law of God and their own do come in competition the Jews many of them do expresly prefer that of their own invention before the other and that both as to certainty and use Hence they make it the foundation of their Church and the only safe means to preserve the Truth So are we informed by Isaac Corbulensis in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Do not think saith he that the written Law is the Foundation for the Foundation is the Orall Law For by that Law was the Covenant made as it is written according to these words do I make a Covenant with thee Exod. 34.27 where he takes his Argument from that Expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wresting foolishly as they do all his Orall Law from those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifie nothing but according to nor are any other words intended but those delivered to Moses and written by him And these he adds are the Treasures of the Holy Blessed God For he knew that Israel should be carried Captive among other People and that the Nations would transcribe their Books and therefore would not commit their secret Law to Writing It seems these things were left them in secret Tradition because God was not willing that any besides themselves should know his Mind and Will but they have at last shewed themselves more full of benignity towards mankind than they would allow God to be in as much as they have committed this Secret Law to Writing And to this purpose is their Confession in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Golden Altar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is impossible for us to stand or abide upon the Foundation of our holy Law which is the written Law unless it be by the Orall Law which is the Exposition thereof Wherein they not only declare their Judgements concerning their Traditions but also express the Reason of their obstinate adherence unto them which is that without it they cannot maintain themselves in their present Judaism And so indeed is the case with them innumerable Testimonies of the Scriptures rising up directly against their Infidelity they were not able to keep their station but by an horrible corrupting of them through their Traditions On this account it is a common thing with them in the advise they give unto their Disciples to prefer the Study of the Talmud before the Study of the Scripture and the sayings of their Wise men before the sayings of the Prophets and plainly express an utter disregard of the Written Word any farther than as they suppose the sense of it explained in their Orall Law Neither are they here forsaken by their Associates The principal design of all the Books which have been lately published by the Romanists and they have not been a few hath been to prove the Certainty and Sufficiency of their Traditions in matters of their Faith and Worship above that of the Written Word § 20 Fifthly There are some few remaining among the Eastern Jews who reject all this Story concerning the Orall Law and professedly adhere unto the Written Word only These the Masters of their present Religion and Perswasion do by common consent brand as Hereticks calling them Scripturists or Scripturarians or Biblists the very name of reproach wherewith the Romanists stigmatize all those who reject their Traditions These are their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Biblists or Scripturarians and every where they term them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hereticks and endeavour to prove them guilty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Heresie in the highest degree Some of them would have them to be the Offspring of the old Sadducees to deny the Resurrection and the World to come as men care not much usually what they impute unto those whom they esteem Hereticks But the falsity hereof is notorious and so acknowledged by others and confuted by the Writings of the Karaeans themselves Yea the Author of Cosri affirms that they are more studious in the Law than the Rabbins and that their Reasons were more weighty than theirs and lead more towards the naked sense of the Scripture But this is that which they charge upon them namely that rejecting the sure Rule of their Traditions they run into singular Expositions of the Law and so divided it and made many Laws of it having no certain means of Agreement among themselves So saith Rabbi Jehuda Levita the Author of the fore-mentioned Cosri 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Karaeans multiply Laws according to their own Opinion which he inveighs against them for after he had commended them And the same is objected against them by Maimonides on Pirke Aboth As though it were not known that the greatest part of their Talmud the Sacred Treasury of their Orall Law is taken up with differences and Disputes of their Masters among themselves with a multitude of various Opinions and contradictory conceptions about their Traditions Thus deal the Romanists also which their Adversaries this they charge them withall They are Hereticks Biblists and by adhering to the Scripture alone have no certainty among themselves but run into diversities of Opinions as having deserted the unerring Rule of their Cabala when the world is filled with the noise of their own conflicts notwithstanding the pretended relief which they have thereby It remains that we consider how these Traditions come to be communicated unto others out of the secret Store-house wherein Originally they were deposited This as I have elsewhere and partly before declared was by their being committed unto writing by Rabbi Juda Hakkadosh whose collections with their Expositions in their Talmud do give us a perfect account if we may believe them of that secret Law which came down unto them by Orall Tradition from Moses And something like hereunto is by the Romanists pretended Many of their Traditions they say are recorded in the Rescripts of Popes Decrees of Councils and Constitutions of the Canon Law and the like sacred means of
those that follow He affirms they may be expounded by that of Philo de Coloniis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But whether this Platonical Declaration of the Nature and Work of the Word of God employed by him as an Instrument in the Making and Government of the World would have been accepted in the Primitive Church when this Place was vexed by the Arians and studiously vindicated by the Orthodox Fathers I much question But to return If the Law and the observance of it be the only Remedy provided of God against the sin and misery of man the only means of Reconciliation with him all that dyed before the giving of it must perish and that eternally But the contrary appears from this very consideration and is undeniably proved by our Apostle in the Instance of Abraham Gal. 3. v. 17. For he received the Promise and was taken into Covenant with God four hundred and thirty years before the giving of the Law And that Covenant conveyed unto him the Love and Favour of God with Deliverance from Sin and the Curse as themselves will not deny There was therefore a Remedy in this case provided long before the giving of the Law on Mount Sinai and therefore the Law was not given unto that purpose but for other Ends at large declared by our Apostle Either then they must grant that all the Patriarchs and he in especiall of whom they boast perished eternally or else that there was a means of Deliverance provided before the giving of the Law and consequently that the Law was not given for that End The first they will not do nor can without an absolute Renunciation of their own Sacred Writings wherein none have obtained a larger Testimony that they pleased God than they The latter therefore followeth undeniably If they shall say they had a way of Deliverance but God provided another afterwards as this would be spoken without Warrant or Authority from the Scripture so I desire to know both what that way was and why it was rejected Of Gods appointment it was and effectual it was unto them that embraced it and why it should be laid aside who can declare Again as was before observed there are two parts of the Law The Moral Precepts § 20 of it and the instituted Worship appointed in it Unto this latter part do the Sacrifices of it belong But neither of these are sufficient unto the End proposed nor jointly can they attain it Two things are evidently necessary from what hath been discoursed unto the Deliverance enquired after First That Man be reconciled unto God by the removal of the Curse and the Wrath due unto him for his Apostacy Secondly That his Nature be freed from that Principle of Sin and enmity against God the evil figment that it is tainted yea possessed withall And neither of these can be effected by the Law or either part of it For First The Moral Precepts of it are the same with those that were written in the heart of man by Nature or the Law of his Creation which he transgressed in his first Rebellion And he must be delivered from that guilt before any new Obedience can be accepted of him His old debt must be satisfied for before he can treat for a new Reward which inseparably follows all acceptable Obedience But this the Precepts of the Law take no notice of nor direct unto any way for its removal only supposing the doing of it by some other means it requires exact Obedience in them that come to God thereby Hence our Apostle concludes that it could not give life but was weak and insufficient in its self unto any such purpose Besides secondly it could not absolutely preserve men in its own Observation for it required that Obedience which never any sinner did or could in all things perform as the Scriptures of the Old Testament abundantly manifest For they tell us there is is no man that sinneth not 1 Kings 8. v. 46. 2 Chron. 6. v. 36. That if the Lord should mark iniquity no man could stand Psal. 130. v. 3. And that if he enter into Judgement according to the Law no man living can be justified in his sight Psal. 143. v. 2. To this Purpose see the excellent Discourse and invincible Reasonings of our Apostle Rom. chap. 3. 4. This the Holy Men of Old confessed this the Scripture bears testimony unto and this Experience confirmes seeing every sin and transgression of that Law was put under a Curse Deut. 27. v. 26. Where then there is no man that sinneth not and every sin is put under the curse the Law in the Preceptive part of it can be no means of delivery from the one or other but is rather a certain means of increasing and aggravating of them both Neither is there any Testimony given concerning any one under the Old Testament that he was any other way justified before God but by Faith and the Pardon of Sins which are not of the Works of the Law See Gen. 15. v. 6. Psal. 32. v. 1 2. Of Noah indeed it is said that he was upright and perfect in his Generation that is sincere in his Obedience and free from the open wickedness of the Age wherein he lived But as this was before the giving of the Law by Moses so the Ground of his Freedom and Deliverance is added to be the Gracious Love and Favour of God This the Jews themselves confess in Bereshith Rabba Sect. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Even Noah himself who was left of them was not every way as he should be but that he found Grace or Favour in the eyes of the Lord. And to the same purpose they speak concerning Abraham himself elsewhere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou findest that Abraham our Father inherited not this world and the world to come any otherwise than by Faith as it is said he believed God This part therefore of the Law is plainly convinced to be insufficient to deliver sinners from an Antecedent guilt and Curse due thereunto § 21 It remains then that the Sacrifices of the Law must yield the Relief enquired after or we are still at a loss in this matter And these the Jews would willingly place their chief confidence in they did so of old Since indeed they have been driven from their Observation they have betaken themselves unto other Helps that they might not appear to be utterly hopeless But they sufficiently manifest their great reserve against the Accusation of their Consciences to be in them by the ludicrous wayes of representing or rather counterfeiting of them that they have invented 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a man and among the Rabbins a Cock also Hence Ben Vzziel renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ezion Geber The name of a City Deut. 2.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the City of a Cock And Isa. 22. v. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendered by Hierom Gallus Gallinaceus Granting therefore that the Punishment of Geber is required unto
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
the Targum its self is here silent of the Messiah for the very same Reason and perverts the whole Psalm to apply it unto David and yet is forced on v. 4. to refer the things spoken of unto the World to come or Dayes of the Messiah And the most of their Masters when they mention this Psalm occasionally and mind not the Controversie they have about it with Christians do apply it unto him So doth the Midrash Tehillim on Psalm 2. v. 7. and also on this Psalm v. 1. though there be an endeavour therein foolishly to wrest it unto Abraham Ra. Saadias Gaon on Dan. 7. v. 13. whose words are reported by Solomon Jarchi on Gen. 35. v. 8. Ra. Arama on Gen. 15. as he is at large cited by Munster on this Psalm Moses Haddarshan on Gen. 18. v. 1. Ra. Obediah on the place All whose words it would be tedious here to report It is sufficiently manifest that they have an open conviction that this Psalm contains a Prophecy concerning the Messiah and what excellent things are revealed therein touching his Person and Offices we shall have occasion to declare in the Exposition of the Epistle its self wherein the most material passages of it are applied unto our Lord Jesus Christ. § 27 In the Targum on the Canticles there is frequent mention also of the Mâ—ssiah as Chap. 1. v. 8. Chap. 4. v. 5. Chap. 7. v. 14. Chap. 8. v. 1 2 3 4. But because the Jews are utterly ignorant of the true Spiritual sense of that Divine Song and the Targum of it is a confused Miscellany of things sufficiently heterogeneous being a much later endeavour than the most of those on the other Books I shall not particularly insist on the places cited but content my self with directing the Reader unto them The like also may be said of Eccles. Chap. 1. v. 11. Chap. 7. v. 25. where without any occasion from the Text the mention of him is importunely inculcated by the Targumists § 28 We are now entring on the Prophets the Principal Work of some whereof was to testifie before hand the sufferings of Christ and the Glory that was to follow 1 Pet. 1. v. 11. And therefore I do not at all design to gather up in our passage all that is foretold promised declared and taught concerning him in them a work right worthy of more peace leisure and ability than what in any kind I am entrusted withal but only to report some of the most eminent places concerning which we have the common suffrage of the Jews in their general Application unto the Messiah Among these that of Isaiah Chap. 2. v. 2 3 4. occurreth in the first place And it shall come to pass in the last dayes that the Mountain of the house of the Lord shall be established in the top of the Mountains and shall be exalted in the top of the Hills and all Nations shall flow unto it and many people shall go and say come ye and let us go up to the Mountain of the Lord to the House of the God of Jacob and he will teach us of his Wayes and we will walk in his Paths For out of Zion shall go forth the Law and the Word of the Lord from Jerusalem And he shall judge among the Nations and shall rebuke many people and they shall beat their Swords into Plow-shares The same Prophesie is given out by Micah in the same words Chap. 4. v. 1 2 3. And by the common consent of the Jews the Messiah is here intended although he be not mentioned in the Targum The Talmudical Fable also of the lifting up of Jerusalem three Leagues high and the setting of Mount Moriah on the top of Sinai Carmel and Tabor which shall be brought together unto that purpose mentioned in Midrash Tehellim and in Baba Bathra distinc Hammocher is wrested from these words But those also of them who pretend to more sobriety do generally apply them to the promised Messiah Kimchi gives it for a Rule that that expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the latter dayes doth still denote the times of the Messiah which I suppose is not liable unto any exception And as he giveth a tolerable Exposition of the establishing of the Mountain of the Lord on the top of the Mountains assigning it to the Glory of the Worship of God above all the False and Idolatrous Worship of the Gentiles which they observed on Mountains and High Places so concerning those words v. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall judge among the Nations he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Judge or He that judgeth is the King Messiah The like also saith Aben Ezra on the same place and Jarchi on the same words in the Prophesie of Micah And as this is true so whereas Jehovah alone is mentioned in the foregoing Verses unto whom and no other this expression can relate how it is possible for them to deny that the Messiah is the Lord the God of Jacob also for undeniably it is he concerning whom it is said that he shall judge among the Nations And by their confession that it is the Messiah who is the Shophet the Judge here intended they are plainly convinced out of their own mouths and their infidelity condemned by themselves Abarbinel seems to have been aware of this entanglement and therefore as he wrests the Prophesie by his own confession contrary to the sense of all other Expositors unto the times of the building of the Second Temple so because he could not avoid the conviction of one that should judge among the Nations he makes it to be the House it self wherein as he sayes Thrones for Judgement were to be erected the vanity of which figment secures it from any further confutation We have then evidently in these words three Articles of the Faith of the Antient Church concerning the Messiah as First That as to his Person he should be God and man the God of Jacob who should in a bodily presence judge the People and send forth the Law among the Nations v. 4. Secondly That the Gentiles should be called unto faith in him and the Obedience of his Law v. 3. Thirdly That the Worship of the Lord in the dayes of the Messiah should be far more glorious than at any time whilest the first Temple was standing for so it is foretold v. 2. and so our Apostle proves it to be in his Epistle to the Hebrews And this whole Prophesie is not a little perverted by them who apply it to the defeat of Resin and Pekah when they came against Jerusalem and who in their Annotations on the Scripture whereby they have won to themselves a great Reputation in the world seldom depart from the sense of the Jews unless it be where they are in the Right Isa. 4. v. 2. In that day shall the branch of the Lord be Beauty and Glory Targ. § 29 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at that time shall the Messiah of the Lord
the Mâ—ssiah especially that Prophesie Zech. 12. v. 10. They shall look upon me whom they have piâ—râ—ed And hereby they sufficiently discover the Occasion of the whole figment to have been that before intimated namely a necessity of an evasion from those Testimonies of Scripture and antient Traditions which assign sorrows and sufferings unto the Mâ—ssiah which they will not allow to belong unto the Son of David A brief account may be given of what it is that they now ascribe unto this § 12 Messiah and what it is that they expect from him The whole of his story depends on that of one Armillus against whom he shall fall in Battel whose Legend we must therefore also touch upon And this is given us at large in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the seventh sign of the coming of the Mâ—ssiah and with some variation in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Colloquy between Zerubbabel and Michael the Archangel A Fable it is of no small Antiquity for we have mention of him not only in the latter Targums on the Hâ—giographa but in that of Jonathan also on the Prophet Isa. 11.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by the word of his mouth he shall slay the wicked Armillus And yet this invention is not older then the Talmud however it came into that Targum which for the main of it was certainly written long before The Mother of this Armillus is they say to be a Stâ—tua of stone at Rome wrought into the similitude of a beautiful Woman This saith the Dialogue of Zerubbabel is the Wife of Belial and Armillus that shall be born of her is to be the head of all Idolatry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Armillus the Son of the Stone which is in the house of filth of the Scorners that is the Churches of the Christians shall be the Tenth King that shâ—ll afflict Israel The Author of Abkath Râ—chel gives us somewhat another account of his Nativity The People of all Nations saith he allured with the beauty of the Image shall come to Rome and commit fornication with it from whose uncleanness at length Armillus shall be born The same Author after a description of his stature and bigness for he shall be twelve Cubits high and as broad as he is long with his hair eyes and whole complexion gives us also an account of his Actions and proceedings First therefore he shall give himself out to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hereticks that is Christians to be their Messiah who gave them their Law saying unto them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am Messiah I am your God and they shall presently embrace him and give him their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Prayer Books acknowledging him to be the Author of them After this by the hâ—lp of the Edomites Romans he shall conquer many Nations untill coming unto the Jews he shall require of them to receive him as their Mâ—ssiah and the Author of their Law But these good Jews shall with one consent oppose him under the Conduct of Messiah Ben Joseph and Nehemiah the Son of Husiel sayes one of Menachem the Son of Ammiel sayes another And in this War shall Messiah Ben Joseph be slain as it is written Zech. 12. v. 10. I shall stay a little by the way to unriddle this aenigmatical Fable it having not been § 13 by any attempted The named Armillus some suppose to be formed of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Waster of the People for such they intend he shall be But the Truth is as Broughton first observed and sundry others have assented unto him it is no other then Romulus with the usual Chaldee formation by Aleph For whereas he contends that it should be read Romulus and not Armillus or Armilus there is no necessity for it For the Coyners of the Fable might either ignorantly mistake the name as is usual with these Masters or on purpose obscure it that it might not at first view be known by the Christians of whom they were afraid And by Romulus who was the first Founder of the City and Empire they intend a Prince of Rome for such they declare their Armillus to be And the whole story of him is compounded out of some Prophetical passages and expressions in the Revelation of St. John or is feigned by themselves from the Event of things mixing their own conceits with the Opinions of some Christians concerning Antichrist For they plainly say that this Armillus is called by the Christians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Antichristus Image Worship in the Revelation as in the Old Testament is expressed by the name of Fornication and Rome because of her abounding therein is called the Mother of Harlots Hence the Image at Rome in the Church is become the Mother of Armillus and that by the People of all Nations committing Fornication with it which is the rise assigned unto Antichristian Power in the Revelation This then is that which in their way they aim at The Worship of Images in Churches bâ—gun and promoted at Rome furthered by the consent of the Nations shall bring forth that Roman Power which shall seek to destroy the Israel of God § 13 And I am the rather enclined unto this conjâ—cture because I find that they are some of them not utter strangers unto the Book of the Revelations as those of them who are Cabbalistical have a great desire to be enquiring into things Mystical which they understand not which they wrest and corrupt unto their own imaginations Bâ—sides it may be they are pleased with that description that is in it of the New Jerusalem which some Judaizing Christians of old wrested unto a restauration of the earthly City of Jerusalem and the renewed observation of the Law of Moses Thus the Author of the Questions and Answers published by Brenius Qu. 26. enquires how Christians interpret those words of the Revelation Chap. 13. v. 18. here is Wisdom let him that hath understanding count the number of the Beast for it is the number of a man and his number is 666. to which he adds I have heard of none who hath clearly interpreted this place but I can give a good interpretation of it It is very likely he had considered it though possibly his interpretation which he was not pleased to declare was little worth And the Visions of Rabbi Joshuâ— about the Heavenly Paradise with the gates of it made of precious stones wherein are mixed many Fables â—ot unlike those about Mâ—homets entrance into Heaven in the Alâ—orâ—n were originally taken from the Aâ—egoricaâ— description given us of the Nâ—w Jeruâ—alem in that Book and abused to their superstitions And from the same fountain it is that they have got a great Tradition among them that they shall not be delivered untill Rome be destroyed For understanding Rome by Babylon in that Prophesie they apply that unto themselves which is foretold upon its destruction concerning the Church of Christ. So Rabbi in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Bundle
Joseph or Ephraim Armillus having received § 15 a defeat by Nehemiah Ben Husiel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shaâ—â— gather the forces of all the Nations of the world into the vallâ—y of decision 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and shall fight with Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And they shall slay of them of Armillus his Army heaps or multitudes on heaps and they shall finite a few of Israel and they shall slay the Messiah of the Lord. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the ministring Angâ—lls shall come and perfuming his body shall lay it up with the antient Fathers where it is to be kept many dayes without putrefaction as Hâ—ctors Body was in Homer after he was slain by Achilles And it is not unlikely but that they may allude somewhat to the Prophesie of the two Witnesses Rev. 11. who were to be slain and afterwards called up to Heaven Thus do they at their pleasure dispose of this creature of their own for having framed him themselves he is their own to do with him what they will alive and dead But that which is the poyson and sting of this Fable is that the death of this fictitious Messiah must amongst them bear all that is spoken in the Scripture or continued by Tradition concerning the Humiliation suffering and death of the true Messiah of the Lord. § 16 We need not stay long in the removall of this Mormo out of our way Should they invent twenty other Messiahs as they have done this and which on the same grounds and with as good Authority they may the case would still be the same Who gave them power to substitute themselves in the place of God to give New Promises to appoint New Saviours and to invent new wayes of Deliverance The Scripture is utterly silent of any such person nor have they any Antetalmudical Tradition concerning him And what their Masters have invented in the Talmuds is of no more Authority then what they coyn every day themselves The truth is this whole story of Armillus and Ben Joseph is a Talmudical Romance the one the Giant the otheâ— the Knight But these fictions seria ducunt Poor creatures are hardened by them unto their eternal destruction But is the world bound to believe what every one whom they are pleased to call Rabbi can imagine though never so contrary to the Principles of that Religion which themselves pretend to own and profess so indeed some of them say that if their Masters teach the right hand to be the left yea Heaven to be Hell yet their Authority is not to be questioned and as I remember others say some such things of the Pope But God I hope of his Goodness will not suffer poor mankind to be alwayes so deluded All the Promises of God all the Prophesies from the foundâ—tion of the world concern only one Messiah of the Seed of Abraham of the Tribe of Judah and of the family of David All the faith of the Church of old as we have proved respected that one only And who will lay any weight upon what is spoken foretold or promised concerning him if the Jews have power to invent another at their pleasure § 17 Again Their Masters have not only dealt dishonestly and blasphemously but foolishly also in this matter in that they have not suited their own creature unto the Ends for which they have made him The End as was shewed before why they advanced this imagination was to give countenance unto what is spoken in the Scriptures or retained by themselves in Tradition concerning the sufferings of the Messiah And it is somewhat strange to me that having raised up this Ben Joseph they did not use him worse then they have done but by a little foolish Pity have spoiled their own whole design They have a Tradition among themselves that the Messiah must bear a third part of all the afflictions or persecutions that ever were or shall be in the world And what proportion doth a mans being slain in battel where his Army is victorious which is all the hardship this Ben Joseph is to meet withall bear unto the Afflictions which befall the Church in every Age And for the Scripture it is meer lost labour to compare the death of this Warriour with what is delivered therein concerning the sufferings of the Messiah Every one not judicially blinded must needs see that there is no affinity between them The fifty third Chapter of Isaiah is acknowledged by their Targum and sundry of the principal Masters of their faith to be a Prophesie concerning him and we shall afterwards undeniably prove it so to be Now the Person there spoken of is one whom the Jews are to reject and despise whom God is to aâ—flict and bruise by causing the sins of the whole Church to meet upon him One who by his sufferings is to fulfill the pleasure of the Lord making his Soul an Offering for sin justifying the Elect and conquering Satan by his Death This fictiâ—â—ous Messiah is to be honoured of all the Jews to raise Armies to fight a Battel and therein after the manner of other men to be slain So that a story was never worse told nor to less purpose No other use can be made of it that I know of but only to consider in it the blindness of poor obstinate sinners given up unto hardness of heart and a spirit of folly for the rejection of him whom God sealed annointed and sent to be the Saviour of the world Leaving them therefore in the embraces of this cloud we may consider the other expected Messiah whom they call Ben David in whom principally they place their confidence § 18 The Endless Fables of the Jews about their Messiah as they have been in part discovered by others so I design not here at large to recount them The chief Masters of them in the Talmud are full of disputes and contradictions about him and those of after Ages succeed them in their uncertainties Such will the conceptions of all men be when they take up fancies and opinions of their own in matters of Divine Revelation But some things there are wherein they all generally agree and those relating unto his Person Work and Office which it shall suffice to give an account of as answering our present Design First Therefore they contend that he shall be a meer man and there is nothing that they strive to avoid more then the Testimonies of Scripture which shew that the promised Messiah was to be God and man in one Person as hath been already evidenced They contend also that he shall be born after the manner of all men not of a Virgin but of a married Woman begotten by her Husband About the place of his birth they are not fully agreed for although they all acknowledge the Prophesie of Micah about Bethlehem to relate unto him Chap. 5.2 yet knowing that Town now to have been desolate for many Generations and waste without inhabitant which would seem to
that Covenant Jer. 31 31 32 33. The foundation of the New Covenant lyes in this that the people had disannulled and broken the former made with them Now surely they do not disannul that Covenant if they are righteous according to the tenor of it and unless they are so they say the Messiah will not come that is the New Covenant shall not be made unless by them it be first made needless Again the nature of the Covenant lyes in this that God in it makes men righteous and holy Ezekiel 11.19 So that righteousness and holiness cannot be the Condition of making it unless it be of making it useless This then is the contest between God and the Jews he takes it upon himself to give men righteousness by the Covenant of the Messiah they take it upon themselves to be righteous that he may make that Covenant with them Lastly If the coming of the Messiah depend on the Righteousness and repentance § 24 of the Jews it is not only possible but very probable that he may never come Themselves conceive that the world shall not continue above six thousand years Of this space they do not suppose that there is any more then five hundred remaining the time past since the expiration of the dayes determined for the coming of the Messiah is at least sixteen hundred years seeing that they have not repented all this while what assurance have we nay what hope may we entertain within the four or five hundred years that are behind Greater Calls to Repentance from God greater motives from themselves and others they are not like to meet withall And what ground have we to expect that they who have withstood all these Calls without any good fruit by their own confessions will ever be any better Upon this supposition then it would be very probable that the Messiah should never come Nothing can be replyed hereunto but that God will either at length effectually by his Grace give them that Repentance which they make necessary for his coming or that he will send him at last whether they repent or no But if either of these may be expected what reason can be imagined why God should so deal at any season concerning which he had made no promise that the Messiah should come therein and not do so at the time concerning which he had so often promised and foretold that he should come therein Exercitatio XVII The Third general Dissertation proving Jesus of Nazareth to be the only true and promised Messiah Jesus whom Paul preached the true Messiah First Argument from the time of his coming Foundation of this Argument unquestionable Coming of Jesus at the time appointed proved by Scripture Record and Catholick Tradition By the testimonies of Heathen Writers By the confession of the Talmudical Jews Jesus Christ intended by them in their story of Jesus the Son of Pandira and Stada No other came at that season by them owned Force of this Argument Characteristical notes of the Messiah given out in the Old Testament His Family Stock or Lineage confined unto the posterity of Abraham Isaac Jacob Judah David Our Lord Jesus of the posterity of Abraham and Tribe of Judah also of the Family of David Testimonies of the Evangelists vindicated Jesoes exceptions in general answered In particular the Genealogie not proved answered The Genealogie of Matthew declared and of Luke The place of the Birth of the Messiah Bethlehem Micah 5.2 Circumstances enforcing this consideration The Evangelists Citation of the words of the Prophet vindicated The Messiah to be born of a Virgin Isa. 7.10 11. and Matth. 1.21 22. Jews convinced that Jesus was born of a Virgin Jews exceptions to the Application of this Prophecy Their weight The answer of some unto them unsafe needless True sense of the words Exceptions answered The signification and use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greatness of the sign promised No other Virgin and Son designed but Jesus Christ and his Mother The Prophecy cleared in this instance In what sense the Birth of the Messiah a sign of present deliverance Remaining Objections answered Other Characters of the Messiah He was to be a Prophet Deut. 18.19 A Prophet like unto Moses Expected by the Jews Jesus Christ a Prophet That Prophet The nature of the Doctrine which he taught It s perfection The works of the Messiah revealed only in the Gospel of Christ also the nature and end of Mosaical Institutions Threatnings unto the disobedient fallen upon the Jews Sufferings are an other character of the Messiah his Passion foretold Psal. 22. The true Messiah therein intended Expositions of Kimchi and others confused Sufferings peculiar unto the Messiah The Psalm exactly fulfilled in Jesus Christ. Objections of the Jews from the principles of Christians answered Isa. 53. Prophecy of the suffering of the Messiah Consent of the Antient Jews Targum Bereshith Rabba Talmud Ashech Invalidity of exceptions of latter Rabbins Applications to the Lord Jesus vindicated Other Testimonies concerning the sufferings of the Messiah Jews Traditions to the same purpose Other Arguments proving Jesus to be the true Messiah Miracles The nature of them wrought by Christ proved Testimony of the Gospel Notoriety of Tradition Miracles of Christ compared with those of Moses Excelling them in number in manner of their being wrought in their nature in his giving power to others to effect them in his resurrection from the Dead continuance of them in the World Jews self-conviction evinced Causes of the miracles of Christ assigned by them Art Magical retorted removed The name of God Testimonies of his Disciples Success of the Doctrine of Jesus Last Argument THe third branch of that great supposition and fundamental Article of faith § 1 whereon the Apostle builds his Arguments and Reasonings wherewith he deals with the Hebrews is that Jesus whom he preached was the true and only promised Messiah who came forth from God for the accomplishment of his work according to the time determined and foretold The confirmation of this foundation of our faith and profession is that which now in the third place we must engage in A subject this is whereon I could insist at large with much satisfaction to my self nor have I just cause to fear that the matter treated of would be irksom to any Christian Reader But we must have respect unto our present design for it is not absolutely and of set purpose that we handle these things but meerly with respect unto that further end of opening the springs of the Apostles Divine reasonings in this Epistle and therefore must contract as much as may be the Arguments that we have to plead in this case And yet neither can this be so done but that some continuance of discourse will be unavoidably necessary And the course we shall proceed in is the same we have passed through in our foregoing demonstrations of the promise of the Messiah and of his coming Our Arguments are first to be produced and vindicated from the
not our Neighbour in our heart v. 17. 31. That none put an Israelite to reproach v. 17. 32. That none exercise revenge on his Neighbour 33. That none bear ill will in their mind v. 18. 34. That the Mother and its young be not taken together Deut. 22.6 35. That a Scall be not shaven Lev. 13.33 36. That the signs of Leprosie be not removed Deut. 27.8 37. That the place where the Heifer is beheaded be not tilled Deut. 21.4 38. That a Sorcerer be not suffered to live Exod. 22.18 39. That a new Married Man be not bound to go forth to War Deut. 24.5 40. That none be rebellious against the Sanhedrin at Jerusalem and their Doctrine Deut. 17.11 41. That nothing be added to the precepts of the Law 42. That nothing be taken from them Deut. 4.2 43. That we speak not evil of the Judge nor of the Prince of the People Exod. 22.28 44. That none speak evil of any in Israel Lev. 19.14 45. That none curse Father or Mother 46. That none strike Father or Mother Exod. 21.17 § 29 The Ninth Family of Negative Precepts concerns Feasts and contains Ten Prohibitions 1. That no work be done on the Sabbath Exod. 20.10 2. That none go out or beyond the bounds of the City on the Sabbath Exod. 16.29 3. That no punishment be inflicted on the Sabbath Exod. 35.3 4. That no work be done on the first day of the Passeover 5. That no work be done on the seventh day of the Passeover Lev. 23.7 8. 6. That no work be done in the Feast of Weeks v. 21. 7. That no work be done on the first day of the seventh moneth v. 24 25. 8. That no Work be done on the day of Expiation v. 30. 9. That no work be done on the first day of Tabernacles 10. That no work be done on the eighth day of release v. 34 35 37. The Tenth Family of Negative Precepts is concerning Chastity and affinity and § 30 purity in twenty four Precepts 1. That none uncover the nakedness of his Mother 2. Of his Fathers Wife 3. Of his Sister 4. Of the Daughter of his Fathers Wife Lev. 18.7 8 9 11. 5. Of the Daughter of his Son 6. Of the Daughter of his Daughter 7. Of his own Daughter v. 10. 8. Of a Woman and her Daughter 9. Of a Woman and the Daughter of her Son 10. Of a Woman and the Daughter of her Daughter v. 17. 11. Of a Fathers Sister 12. A Mothers Sister v. 12.13 13. Of an Vnkles Wife v. 19. 14. Of a Daughter in Law v. 15. 15. Of a Brothers Wife v. 16. 16. Of a Wifes Sister she being living ver 14. 17. Of a married Woman Exod. 20.13 18. Of a separated Woman Lev. 18.19 19. That none commit the sin of Sodomy v. 22. 20. That none uncover the nakedness of her Father 21. Nor of the Brother of her Father v. 7.14 22. That filthiness be not committed with any Beast by a Man 23. Nor by a Woman Lev. 18.23 24. That none draw nigh to a prohibited Woman Lev. 18.6 The Eleventh Family concerns Marriages in eight Prohibitions 1. That a Bastard § 31 take not an Israelitess to Wife Deut. 23.2 2. That no Eunuch take a Daughter of Israel v. 1. 3. That no male be made an Eunuch Lev. 22.24 4. That there be no Whore in Israel Deut. 23.17 5. That he who hath divorced his Wife may not take her again after she hath been married to another Deut. 24 4. 6. The Brothers Daughter marry not with a stranger Deut. 25.5 7. That he divorce not his Wife who hath defamed her in her youth Deut. 22.19 8. He that hath forced a Maid shall not divorce her Deut. 22.29 The Twelfth Family concerns the Kingdom and is made up of four Precepts § 32 1. That no King be chosen or a strange Nation Deut. 17.15 2. That the King get not himself many Horses v. 16. 3. That he multiply not Wives 4. That he heap not up to himself Treasures of Silver and Gold v. 17. This is the Account that the Jews give of the precepts of the Law and both the § 33 number of them as also their distribution and distinction which they have cast them into are part as they pretend of their Oral Law which may easily be improved unto a conviction of the vanity of it For whereas it is evident that many of these precepts are coincident many pretended so to be are no precepts at all and sundry of them are not founded on the places from whence they profess to gather them yea that in many of them the mind of the Holy Ghost is plainly perverted and a contrary sense annexed unto his words so it is most unquestionable that there are sundry Commands and Institutions especially in about and concerning Sacrifices that are no way taken notice of by them in this collection as I could easily make good by instances sufficient it is evident that that Rule cannot be of God whereof this collection is pretended to be a part But as I have said before because there is a Representation in them of no small multitude of commands especially in things concerning their carnal Worship it was necessary that they should be here represented though they have been before transcribed from them by others My principal design herein is to give light into some passages of our Apostle as also to other expressions concerning this Law of Commandments contained in Ordinances in other places of the Scripture The Censure our Apostle gives of this whole System of Divine Worship Chap. 9. § 34 v. 1 10. The first Covenant had also Ordinances of Divine Service and a worldly Sanctuary which stood only in meats and drinks and divers washings and carnal Ordinances imposed on them untill the time of reformation is very remarkable Let any one cast an Eye upon this multitude of commands about meats and drinks washings and outward carnal observances which are here collected and he will quickly see how directly and pertinently the description given by our Apostle is suited to their services And that not only as to the manner and multitude of them but also as to their natures They are carnal things and could by no means effect the great spiritual glorious and eternal ends which God had designed proposed and promised in that Covenant unto whose administration they were annexed until the time of Reformation should come Hence elsewhere as Coloss. 10.20 He calls them the rudiments of the world Ordinances about touching tasting and handling about meats and drinks things outwardly clean or unclean all which perish with their using § 35 A little view also of the multiplicity of these precepts and the scrupulous observances required about them and their circumstances will give light into that of another Apostle Acts 15.20 Calling the Law a yoke which neither their Fathers nor themselves were ever able to bear For although the weight of this yoke did principally consist in the matter of it
it for the most part by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as doth our Apostle Chap. 10.6 that which is wholly consumed or burnt as this was all but the skin For the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentioned v. 8. and Chap. 8. v. 20. and no where else in the Scripture rather signifies the whole trunk of the body after the head was cut off then the fat of the Cawl as we render it And it is not unlike but they might make use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because the beginning of it answers in sound unto the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for that they were at a loss in expressing the names of the particular Sacrifices hath been declared But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to ascend and because things that do so do disappear and seem not to be it denotes also to consume or to be consumed and from either of these significations this Sacrifice which was wholly burnt may take its name § 19 In the Manner of this Sacrifice it is observable that he who brought it was to put his hand on the head of it v. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and put his hands upon the head of the Burnt-Offering lay them on that the Beast might seem to bear and sustain them so we after the Vulgar Latin Manus suas his hands in the Original his hand And the Hebrews are divided whether he laid on only one hand his right hand or both Chap. 16. v. 21. Where the High Priest was to perform this duty in the name of the people it is said expresly that he shall put 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both his hands on the head of it whence most conclude that both the hands are here also intended But this seems rather to be an Argument unto the contrary For in saying that the High Priest who was to offer for himself as well as the people in his performance of this work shall lay both his hands and when a private person did it he shall lay on his hand the Holy Ghost seems to intimate a difference between them in this action And this Ceremony was observed only when the Offerings was of Beasts not so when it was of Fowls or Birds And when the season of the Sacrifice was stated by Gods prescription for the use of the People the Priest was to perform this duty The meaning of the Ceremony was quod illorum capiti sit typically and representatively to impose the sin of the Offerer on the head of the Offering to instruct us in the bearing of our sin by Christ when through the eternal spirit he offered himself unto God Secondly The Beast now a Corban by being brought unto the Altar was to be § 20 slain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 5. He shall kill the Bullock that is say some he that brought the Offering was to kill it For say they those that killed the Offering are distinguished from them that took the blood of it and sprinkled it on the Altar 2 Chron. 29.22 So they killed the Bullocks and the Priests received the blood and sprinkled it on the Altar But those slayers seem not to have been the People but the Levites who were to assist the Priests in their Service Numb 8.19 and who in all greater Sacrifices did the outward work of killing and slaying See 2 Chron. 35. 10 11. as also it is said expresly that they slew the Paschal Lamb 2 Chron. 30. And unto this killing of the Bullock or Kid or Lamb answered the wringing off of the head of the Bird if the Burnt Offering were of Fowls which is expresly said to be done by the Priest v. 15. And of him that kills the Offering v. 5. it is said he shall flay it and cut it into its pieces v. 6. which was the work of the Priests and their Assistants The place where it was to be killed was on the North side of the Altar v. 11. And when it was killed the blood was taken or wrung out and sprinkled about the Altar v. 5. which sprinkling of blood was used in all Sacrifices of living Creatures as eminently prefiguring our sanctification or purifying of our hearts from an evil conscience by the sprinkling of the blood of Christ Heb. 9.14 Chap. 12.24 The Beast being killed was slayed and opened made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 § 21 naked and opened which our Apostle alludes unto Chap. 4.13 Afterwards it was cut into pieces v. 6. which pieces were salted Chap. 2.13 and then laid in order on the wood upon the Altar v. 8. as also were the legs and inwards after they were washed v. 9. As our bodies in our approach unto God are said to be washed with pure water Heb. 10.22 The everlasting fire typing out the eternal Spirit through which Christ offered himself unto God Heb. 9.14 being applyed by the Priest unto the Wood the whole was incinerated Psalm 20.3 continuing to burn it may be all night long though no Sacrifice was to be offered but by day which made them watch for the morning Psalm 130.6 The differing Ceremonies in killing and offering of the Fowls are clearly expressed in the same Chapter The End of this Offering was alwayes to make Attonement So the Text § 22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 4. It shall be accepted for him to make Attonement for him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sayes One Quod latinè vertitur expiare hoc est Deo aliquem commendare it is to commend any one to God A sense which neither will the word bear nor the nature of the thing admit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is alwayes to be accepted and for what end shall the Sacrifice be accepted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to appease attone to make attonement for him as we shall shew elsewhere not absolutely this it could not do Heb. 10. 1 2 3. but in a Representation as they were a shadow of good things to come v. 11. There are reckoned up eighteen times wherein this kind of Offering was to be made § 23 by express Institution the annumeration whereof belongs not unto us in this place Nine of them refer unto particular occasions and emergencies the other nine had their fixed seasons occurring daily monethly or annually Only we may observe that of this kind of Offering was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the juge sacrificium or continual Sacrifice which was offered Morning and Evening with whose final removal or taking away the Church and Worship of the Jews utterly ceased Dan. 9.27 And as it had a precise command for its being offered Morning and Evening continually so in the constant acknowledgement of God therein in the vicislitudes of Night and Day there was such a suitableness to the Light and Law of Nature in it that it prevailed among the Heathen themselves in their Idolatrous Services witness that of Hesiod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let Offerings and Sacrifices burn At Evening and at Sacred Lights return And
by the Jews of all sorts to belong to the Messiah his Kingdom and Offices and his design was to deal with them chiefly upon their own concessions and principles As we have some few other helps remaining to acquaint us with what was the received sense of the Judaical Church concerning sundry passages in the Old Testament relating unto the promised Christ so the Paraphrases of Scripture that were either at that time in use amongst them as was the Greek Translation amongst the Hellenists or about that time composed as the Targums at least some parts of them will give us much light into it What of that antient sense appeareth yet in the corrupted Copies of those Translations which remain being considered will much evince the reason and suitableness of the Apostles Quotations And this is needful to be observed to refute that impiety of some as Cajetan who not being able to understand the force of some Testimonies cited by the Apostle as to his purpose in hand have questioned the Authority of the whole Epistle as also the mistake of Hierom who in his Epistle to Pammachius rashly affirmed that Paul did quote Scriptures that were not indeed to his purpose but out of design to stop the mouths of his Adversaries as he himself had dealt with Jovinian which was very far from him whose only design was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to promote the Truth in Love IV. He takes it for granted in the whole Epistle that the Judaical Church-State did yet continue and that the Worship of it was not yet disallowed of God suitably to what was before declared concerning his own and the other Apostles practice Had that Church-State been utterly abolished all observation of Mosaical rites which were the Worship of that Church as such had been utterly unlawfull as now it is Neither did the determination recorded Acts 15. abolish them as some suppose but only free the Gentiles from their observance Their free use was yet permitted unto the Jews Acts 21.20 22 25 26. Chap. 27.9 and practised by Paul in particular in his Nazaretical Vow Acts 21.26 Which was attended with a Sacrifice Numb 6.13 Nor was Mosaical Worship utterly to cease so as to have no acceptance with God until the final ruine of that church foretold by our Saviour himself Mat. 24. by Peter 2 Ep. 3. by James also Chap. 5.6 7 8 9. and by our Apostle in this Epistle Chap. 10.37 Chap. 12.25 26 27. was accomplished Hence it is that our Apostle calls the times of the Gospel the world to come Chap. 2.5 Chap. 6.5 the name whereby the Jews denoted the State of the Church under the Messiah proper unto it only whilest the legal administrations of Worship did continue Thus as de facto he had shewed respect unto the Person of the High Priest as one yet in lawful Office Acts 23.5 So doctrinally he takes it for granted that that Office was still continued Chap. 8.4 5. with the whole worship of Moses institution Chap. 13.11 12. And this dispensation of Gods patience being the last tryal of that Church was continued in a proportion of time answerable to their abode in the Wilderness upon its first Erection which our Apostle minds them of Chap. 3. c. 4. The Law of Moses then was not actually abrogated by Christ who observed the rules of it in the dayes of his flesh nor by the Apostles who seldom used their liberty from it leaving the use of it to the Jews still but having done its work whereunto it was designed and its obligation Expiring ending and being removed or taken away in the death and resurrection of Christ and promulgation of the Gospel that ensued thereupon which doctrinally declared its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or uselesness God in his Providence put an end unto it as to its observation in the utter and irrecoverable overthrow of the Temple the place designed for the solemn exercise of its Worship so did it decay wax old and vanish away Chap. 8.13 And this also God ordered in his infinite wisdom that their Temple City and Nation and so consequently their whole Church-State should be utterly wasted by the Pagan Romans before the power of the Empire came into the hands of men professing the name of Christ who could neither well have suffered their Temple to stand as by them abused nor yet have destroyed it without hardning them in their impenitency and unbelief V. That which is proposed unto confirmation in the whole Epistle and from whence all the Inferences and Exhortations insisted on do arise and are drawn is the Excellency of the Gospel and the Worship of God therein revealed and appointed upon the account of its manifold relation to the Person and Offices of Christ the Mediator the Son of God Now because those to whom it is directed did as hath been declared some of them adhere to Mosaical Ceremonies and Worship in conjunction with the Gospel others with a preferency of them above it and some to a relinquishment of it especially when they once found its profession obnoxious to Persecution the Apostle institutes and at large prosecutes a comparison between Moses's Law and the Gospel as to their usefulness and excellency in reference unto mens acceptation with God of the one and the other as also of the Spirituality Order and Beauty of the Worship severally required in them And herein though he derogates in no respect from the Law that which was justly due unto it yet on the accounts before mentioned he preferreth the Gospel before it and not only so but also manifests that as Mosaical Institutions were never of any other use but to prefigure the real Mediatory work of Christ with the benefits thereof so he being exhibited and his work accomplished their observation was become needless and themselves if embraced to a neglect or relinquishment of the Gospel pernicious This comparison wherein also the proof of the positive worth and Excellency of the Gospel is included omitting for weighty reasons intimated by James Acts 21.21 by himself Acts 9.25 Chap. 22.19 20 21. all Prefatory salutations he enters upon in the first verses of the Epistle and being thereby occasioned to make mention of the Messiah from whose Person and Office the difference he was to insist upon did wholly arise he spendeth the residue of the Chapter in proving the divine excellency of his Person and the Eminency of his Office as the only King Priest and Prophet of his Church on all which the dignity of the Gospel in the Profession whereof he exhorts them to persevere doth depend He then that would come to a right understanding of this Epistle must alwayes bear in mind 1. To whom it was written which were the Jews of the several sorts before mentioned 2. To what End it was written even to prevail with them to embrace the Gospel and to persist in the Profession of it without any mixture of Mosaical Observations 3. On what Principles the Apostle deals with
them in this Argument which are no other for the most part then what were granted by the Jews of all sorts 4. What Testimonies out of the Old Testament he insists on to prove his purpose namely such as were commonly received in the Judaical Church to belong unto the Messiah and his Office 5. What he labours to instruct them in as to the general use of all sorts amongst them which is the nature and use of Mosaical Rites 6. The main Argument he insists on for the ends before mentioned which is the Excellency of the Gospel the Worship instituted therein and the Righteousness manifested thereby upon the account of its Author and subject the Principal Efficient Cause of its Worship and only Procurer of the Righteousness exhibited in it even Jesus Christ the Messiah Mediator the eternal Son of God Vnless these things are well borne in mind and the case of the Jews particularly heeded our Exposition will it may be seem oft times to go out of the way though it constantly pursue the design and scope of the Apostle VI. Though this Epistle was written unto the Hebrews and immediately for their use yet it is left on record in the Canon of the Scripture by the Holy Ghost for the same general End with the other parts of the Scripture and the use of all believers therein to the end of the world This Use in our Exposition is also to be regarded and that principally in the paraenetical or hortatory part of it That then which is dogmatical and the foundation of all the Exhortations insisted on may be two wayes considered 1. Properly as to the special and peculiar tendency of the Principles and Doctrines handled and so they specially intend the Jews and must be opened with respect to them their Principles Traditions Opinions Objections all which must therefore be considered that the peculiar force and efficacy of the Apostles reasonings with respect unto them may be made manifest And from the Doctrinal part of this Epistle so opened the Exhortations that arise do chiefly respect the Jews and are peculiarly suited unto them their State and condition 2. Again the Doctrines treated on by the Apostle may be considered absolutely and abstractedly from the special Case of the Jews which he had in his eye meerly as to their own nature and so they are many of them of the chief fundamental Principles of the Gospel In this respect they are grounds for the application of the Exhortations in the Epistle unto all Professors of the Gospel to the end of the world And this must guide us in our Exposition Having to deal with the Jews the Doctrinal parts of the Epistle must be opened with special respect unto them or we utterly lose the Apostles aim and design and dealing with Christians the Hortatory part shall be principally insisted on as respecting all Professors yet not so but that in handling the Doctrinal part we shall weigh the Principles of it as Articles of our Evangelical Faith in general and consider also the peculiar respect that the Exhortations have unto the Jews Now whereas as was said many Principles of the Jews are partly supposed and taken for granted partly urged and insisted on to his own purpose by the Apostle we must in our passage make some stay in their discovery and declaration and shall insert them under their proper heads where they occurr even as many of them as are not already handled in our Prolegomena AN EXPOSITION OF THE TWO FIRST CHAPTERS OF THE Epistle of PAUL the APOSTLE UNTO THE HEBREWS CHAP. I. THE General scope and design of the Apostle in this whole Epistle hath been before declared and needs not here be repeated In this first Chapter he fixeth and improveth the principal consideration that he intends to insist on throughout the Epistle to prevail with the Hebrews unto constancy and perseverance in the Doctrine of the Gospel And this is taken from the immediate Author of it the promised Messiah the Son of God Him therefore in this Chapter he at large describes and that two wayes 1. Absolutely declaring what he is in his Person and Offices as also what he hath done for the Church And 2. Comparatively with respect unto other Ministerial Revealers of the mind and will of God especially insisting on his Excellency and preeminence above the Angels as we shall see in the Explication of the several Parts and Verses of it Verse 1 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 MAny of these words being variously rendred their true Grammatical sense and importance is to be considered before we open the meaning of the whole and aim of the Apostle in them in which way we shall also proceed throughout the whole Epistle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. in all parts or by many parts Multisariam Vulg. Eras. A Montan. diversly Multis vicibus Beza which ours render at sundry times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sortior divido to part to take part to divide whence is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the part of any thing and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which consisteth of many parts and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by many parts which is also used as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for alternis vicibus sundry changes The word properly is by many parts fully by several parts at several times as our Translation intimates yet so that a diversity of parts and degrees rather than of times and seasons is intended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. in all forms multisque modis Vul. Eras a Montan. Beza many wayes or as ours diverse manners 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. ab initio from the beginning Olim the Latin Translations of old formerly in times past 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is olim quondam pridem jamdudum any time past that is opposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to that which is present properly time some good while past as that was whereof the Apostle treats having ended in Malachy four hundred years before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. with our Fathers to the Fathers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. in the Prophets so all the Latin Translations in Prophetis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. and in those last dayes ultimis diebus hisce ultimis diebus istis in these last dayes novissimè diebus istis Vul. last of all in these dayes Some Greek Copies have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in extremo dierum istorum in the end of these dayes the reason of which variety we shall see afterwards 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as before in the Prophets not by his Son but in the Son The Emphasis of the expression is necessarily to be retained as the opening of the words will discover 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mundos secula 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. the ages times worlds In the remaining words there is no difficulty as to the Grammatical signification we shall then read them Vers. 1 2. By sundry parts and in diverse manners God having formerly or
that is the Creation of the whole world and all things contained in it hath been elsewhere proved and must be granted or we may well despair of ever understanding one line in the Scripture or what we ordinarily speak one to another 3. John doth not mention any particular of the old Creation affirming only in general that by the Word all things were made whereof he afterwards affirms that it was the Light of men not assigning unto him in particular the Creation of Light as is pretended 3. He tells us the Article preposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intimates that it is not the old Creation that is intended but some new especial thing distinct from it and preferred above it Answ. 1. As the same Article doth used by the same Apostle to the same purpose in another place Acts 14.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who made the Heaven the Earth and Sea which were certainly those created of old 2. The same Article is used with the same word again in this Epistle Chap. 11.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by faith we understand that the worlds were made where this Author acknowledgeth the old Creation to be intended 4. He adds that the Author of this Epistle seems to allude to the Greek Translation of Isa. 9.6 wherein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Father of Eternity or eternal Father is rendred the Father of the world to come Answ. 1. There is no manner of Relation between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Father of the world to come and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by whom he made the worlds unless it be that one word is used in both places in very distinct senses which if it be sufficient to evince a cognation between various places very strange and uncouth interpretations would quickly ensue Nor 2. Doth that which the Apostle here treats of any way respect that which the Prophet in that place insists upon his name and nature being only declared by the Prophet and his works by the Apostle And 3. It is presumption to suppose the Apostle to allude to a corrupt Translation as that of the LXX in that place is there being no ground for it in the Original for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the eternal Father and what the Jews and LXX intend by the world to come we shall afterwards consider 5. His last refuge is in Isa. 51.16 Where the work of God as he observes in the reduction of the people of the Jews from the Captivity of Babylon is called his planting the Heavens and laying the foundation of the Earth And the Vulgar Latin Translation as he farther observes renders the word ut corlum plantes ut terram fundes ascribing that to the Prophet which he did but declare and in this sense he contends that God the Father is said to make the worlds by his Son Answ. 1. The work mentioned is not that which God would do in the reduction of the people from Babylon but that which he had done in their delivery from Aegypt recorded to strengthen the faith of Believers in what for the future he would yet do for them 2. The expressions of planting the Heavens and laying the foundation of the Earth are in this place of the Prophet plainly Allegorical and are in the very same place declared so to be First In the circumstance of time when this work is said to be wrought namely at the coming of the Israelites out of Aegypt when the Heavens and the Earth properly so called could not be made planted founded or created Secondly By an adjoyned Exposition of the Allegory I have put my words into thy mouth and said unto Zion thou art my people This was his planting of the Heavens and laying the foundation of the Earth even the erection of a Church and Political State amongst the Israelites 3. It is not to the Prophet but to the Church that the words are spoken and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are not ut plantes ut fundes but ad plantandum to plant and ad fundandum to lay the foundation and our Author prejudicates his cause by making use of a Translation to uphold it which himself knows to be corrupt 4. There is not then any similitude between that place of the Prophet wherein words are used Allegorically the Allegory in them being instantly explained and this of the Apostle whose discourse is didactical and the words used in it proper and suited to the things intended by him to be expressed And this is the substance of what is pleaded to wrest from believers this illustrious Testimony given to the eternal Deity of the Son of God We may yet further consider the reasons that offer themselves from the Context for the removal of the interpretation suggested 1. It sinks under its own weakness and absurdity The Apostle intending to set out the Excellency of the Son of God affirms that by him the worlds were made that is say they Christ preaching the Gospel converted some to the faith of it and many more were converted by the Apostles preaching the same Doctrine whereupon blessed times of Light and Salvation ensued Who not overpowered with prejudice could once imagine any such sense in these words especially considering that it is as contrary to the design of the Apostle as it is to the importance of the words themselves This is that which Peter calls mens wresting the Scripture to their own perdition 2. The Apostle as we observed writes didactically plainly expressing the matter whereof he treats in words usual and proper To what end then should he use so strained an Allegory in a point of Doctrine yea a fundamental Article of the Religion he taught and that to express what he had immediately in the words foregoing properly expressed For by whom he made the worlds is no more in these mens apprehensions than in him hath he spoken in these latter dayes Nor is this Expression any where used no not in the most allegorical Prophecies of the Old Testament to denote that which here they would wrest it unto But making of the world signifies making of the World in the whole Scripture throughout and nothing else 3. The making of the worlds here intended was a thing then past 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he made them that is he did so of old and the same word is used by the LXX to express the old Creation But now that which the Jews called the world to come or the blessed state of the Church under the Messiah the Apostle speaks of as of that which was not yet come the present worldly State of the Judaical Church yet continuing 4. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are so rendred taken absolutely as they are here used do never in any one place in the Scripture in the Old or New Testament signifie
he doth it immediately by the Son 1. In the Creation of all things 2. In their Providential rule and disposal 3. In the revelation of his Will and institution of Ordinances 4. In the communication of his Spirit and Grace In none of which is the Person of the Father any otherwise immediately represented unto us than in and by the Person of the Son 1. In the Creation of all things God both gave them their Being and imparted unto them of his Goodness and manifested his Nature unto those that were capable of an holy Apprehension of it Now all this God did immediately by the Son not as a subordinate Instrument but as the principal Efficient being his own Power and Wisdom This we have manifested in our Explication of the last words of the Verse fore-going In express testimony hereunto see Joh. 1.3 Col. 1.16 1 Cor. 8.6 The Son as the Power and Wisdom of the Father made all things so that in that work the glory of the Father shines forth in him and no otherwise By him was there a communication of Being Goodness and Existence unto the Creation 2. In the providential Rule and disposal of all things created God farther manifests himsâ—lf if unto his creatures and farther communicates of his goodness unto them That this also is done in and by the Son we shall farther evidence in the explication of the next words of this verse 3. The matter is yet more plain as to the Revelation of his Will and the institution of Ordinances from first to last It is granted that after the entrance of sin God doth not graciously reveal nor communicate himself unto any of his creatures but by his Son This might fully be manifested by a consideration of the first promise the foundation of future Revelations and Institutions with an induction of all ensuing instances But whereas all Revelations and Institutions springing from the first promise are compleated and finished in the Gospel it may suffice to shew that what we assert is true with peculiar reference thereunto The testimonies given unto it are innumerable This is the substance and end of the Gospel to reveal the Father by and in the Son unto us to declare that through him alone we can be made partakers of his grace and goodness and that no other way we can have either acquaintance or communion with him see Joh. 1.18 The whole end of the Gospel is to give us the knowledge of the glory of God in the face of Jesus Christ 2 Cor. 4.6 that is the glory of the invisible God whom none hath seen at any time 1 Tim. 6.16 1 Joh. 4.12 that is to be communicated unto us But how is this to be done absolutely and immediately as it is the glory of the Father no but as it shines forth in the face of Jesus Christ or as it is in his Person manifested and represented unto us for he is as the same Apostle in the same place v. 4. the image of God And herein also as to the communication of Grace and the Spirit the Scripture is express and believers are daily instructed in it See Col. 1.17 Joh. 1.16 especially 1 Joh. 5.11 14. Now the grounds of this Order of the things lies 1. In the Essential Inbeing of the Father and the Son This our Saviour expresseth Joh. 10.38 The Father is in me and I in him the same Essential Properties and Nature being in each of the persons by vertue thereof their Persons also are said to be in each other The Person of the Son is in the Person of the Father not as such not in or by its own personality but by union of its Nature and Essential Properties which are not alike as the Persons are but the same in the one and the other And this Inbeing of the Father in the Son and of the Son in him our Saviour affirms to be manifested by the works that he wrought being wrought by the power of the Father yet as in him and not as in the Father immediately See to the same purpose chap. 14.10 11. and chap. 17.21 2. The Father being thus in the Son and the Son in the Father whereby all the glorious Properties of the one do shine forth in the other the order and Oeconomy of the blessed Trinity in Subsistence and Operation requires that the manifestation and communication of the Father unto us be through and by the Son For as the Father is the Original and Fountain of the whole Trinity as to subsistence so as to Operation he works not but by the Son who having the Divine Nature communicated unto him by Eternal Generation is to communicate the Effects of the Divine Power Wisdom and Goodness by temporary Operation And thus he becomes the brightness of his Father's glory and the express image of his person namely by the receiving his glorious Nature from him the whole and all of it and expressing him in his works of nature and grace unto his creatures 3. Because in the dispensation and councel of Grace God hath determined that all communication of himself unto us shall be by the Son as incarnate This the whole Gospel is given to testifie So that this truth hath its foundation in the very subsistence of the Persons of the Deity is confirmed by the Order and Operation and Voluntary Disposition in the Covenant of Grace And this discovers unto us first The Necessity of coming unto God by Christ. God in himself is said to be in thick darkness as also to dwell in Light whereunto no creature can approach which expressions though seeming contrary yet teach us the same thing namely the infinite distance of the Divine Nature from our apprehensions and conceptions no man having seen God at any time But this God invisible eternal incomprehensibly glorious hath implanted sundry characters of his Excellencies and left footsteps of his blessâ—d Properties on the things that he hath made that by the Consideration and Contemplation of them we might come to some such Acquaintance with him as might encourage us to fear and serve him and to make him our utmost End But these Expressions of God in all other things besides his Son Christ Jesus are all of them partial revealing only something of him not All that is necessary to be known that we may live unto him here and enjoy him hereafter and obscure not leading us unto any perfect stable knowledge of him And hence it is that those who have attempted to come unto God by the light of that manifestation which he hath made of himself any other way than in and by Christ Jesus have all failed and come short of his glory But now the Lord Christ being the Brightness of his glory in whom his glory shines out of the immense Darkness that his Nature is enwrapped in unto us and beams out of that inaccessible light which he inhabits and the express image of his Person representing all the perfections of his Person fully and clearly
He is as a Good so a glorious Master one that sits at the Right Hand of God 3. Great is the spiritual and eternal security of them that truly believe in Christ. Of all which severally afterwards Verse IV. THE design of the Apostle as we have now often shewed is to evince the necessity of abiding in the Doctrine of the Gospel from the Excellency of the Person by whom it pleased God to reveal it unto us This he hath done already in general in that Description which he hath given us of his Person Power Works Offices and Glory whereby he hath made it evident that no creature whom God was pleased at any time to make use of in the Revelation of his Will or the Institution of his Worship was any way to be compared with him Having proceeded thus far in general he descends now to the consideration of particular instances in all those whom God imploied in the Ministration of the Law and constitution of Mosaical Worship and takes occasion from them all to set forth the Dignity and incomparable Excellencies of the Lord Christ whom in all things he exalts First then he treateth concerning Angels as those who were the most glorious creatures imployed in the giving of the Law The Hebrews owned yea pleaded this in their own defence That besides the Mediation of Moses God used the Ministery of Angels in the giving of the Law and in other occasional instructions of their forefathers Some of them contend that the last of the Prophets was personally an Angel as the signification of his name imports Holy Stephen upbraiding them with their abuse and contempt of their greatest priviledges tells them that they received the Law by the disposition ordering or ministery of Angels Acts 7. v. 53. And the Targum interprets the Chariots of God with the thousands of Angels Psal. 68.18 19. of the Angels by whose ministery God taught Israel the Law This then might leave a special prejudice in their minds that the Law being so delivered by Angels must needs have therein the advantage above the Gospel and be therefore excellent and immutable To remove this prejudice also and further to declare the Excellency and Preheminence in all things of him who revealed the Gospel the Apostle takes occasion from what he had newly taught them concerning the Exaltation of Jesus Christ at the Right Hand of God to prove unto them out of the Scriptures of the Old Testament that he is exceedingly advanced and glorious above the Angels themselves whose concurrence in the Ministration of the Law they boasted in and to this purpose produceth four signal testimonies one after another This is the design of the Apostle which he pursues and makes out unto the end of this Chapter and that we may rightly conceive of his intention and the meaning of the Holy Ghost in the whole we shall before we consider his Proposition laid down in this fourth verse or the ensuing confirmations of it enquire in general what it is in Christ which he compareth with and preferreth above the Angels and wherein it is that he so exalts him The comparison entred on between the Lord Christ and Angels must be either with respect unto their Natures or unto their Dignity Office Power and Glory If the comparison be of Nature with Nature then it must be either in respect of the Divine or Humane Nature of Christ. If it should be of the Divine Nature of Christ with the Nature of Angels then it is not a comparison of Proportion as between two Natures agreeing in any general kind of being as do the nature of a man and a worm but a comparison only manifesting a Difference and distance without any Proportion So answereth Athanasius Orat. 2. and Arian But the truth is the Apostle hath no design to prove by Arguments and Testimonies the Excellency of the Divine Nature above the Angelical There was no need so to do nor do his Testimonies prove any such thing Besides speaking of Angels the other part of the comparison he treats not of their Nature but their Office Work and Employment with their honourable and glorious Condition therein Whereas therefore the Apostle produceth sundry Testimonies confirming the Deity of the Son he doth it not absolutely to prove the Divine Nature to be more excellent that the Angelica◠but only to manifest thereby the glorious condition of him who is partaker of it and consequently his Preheminence above Angels or the Equity that it should be so Neither is the comparison between the Humane Nature of Christ and the Nature of Angels For that absolutely considered and in it self is inferiour to the Angelical whence in regard of his Participation of it he is said to be made lower than the Angels chap. 2. The Apostle then treats of the Person of Christ God and Man who was appointed and designed of God the Father to be the Revealer of the Gospel and Mediator of the New Testament As such he is the subject of the ensuing general Proposition as such he was spoken of in the words immediately fore-going and concerning him as such are the ensuing testimonies to be interpreted even those which testifie his Divine Nature being produced to demonstrate the Excellency of his Person as vested with the Offices of the King Priest and Prophet of his Church the great Revealer of the will of God in the last days 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ipse tantum praestantior suit Bodesian and he was so much more excellent at tanto potior factus est Tremel And he is made so much more better at ipse toto excellit or as De Dieu at hoc totum excellit And he wholly excelleth or in all things he excelleth Vulg. tanto melior facius angelis the translation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by melior is blamed by Erasmus Beza Vatablus and is generally deserted by the Expositors of the Roman Church And it is hard if not impossible to find melior in any good Author used in the sense that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here and else-where constantly applied unto Ours render the word Better made better to avoid I believe a coincidence with that which they express 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by more excellent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly nobilior potentior praestantior excellentior more Powerful Able Excellent as to Love Honour or State and Condition as in that of Homer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Eustathius multo potentior more powerful able to prevail or more excellent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 factus effectus made was became 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 differentius different which is sometimes put absolutely for the best things or things far better than other things that differ the best things Make to differ to prefer make better 1 Cor. 4.7 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excellentius more excellent 〈◊〉 〈◊〉 〈◊〉 〈◊〉
〈◊〉 is both to differ and excel but the differentius of the Vulgar yields no good sense in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 haereditavit sortitus est jure hereditario obtinuit of the importance of which word before Being in so much preferred exalted made eminent above Angels as he obtained inherited a more excellent name than they There are five things considerable in and for the Exposition of these words First What it is that the Apostle asserts in them as his general Proposition namely that the Son as the great Priest and Prophet of the Church was preferred above and made more glorious and powerful than the Angels and how this was done and wherein it doth consist Secondly When he was so preferred above them which belongs unto the Explication and right understanding of the former Thirdly The Degree of this preference of him above the Angels intimated in the comparison being by so much made more excellent as he hath c. Fourthly The Proof of the Assertion both absolutely and as to the Degree intimated and this is taken from his Name Fifthly The way whereby he came to have this Name he obtained it as his lot and portion or he inherited it First He is made more excellent than the Angels preferred above them that is say some declared so to be Tum res dicitur fieri cum incipit patesieri Frequently in tho Scripture a thing is then said to be made or to be when it is manifested so to be And in this sense the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometimes used Rom. 3.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let God be true and every man a liar that is manifested and acknowledged so to be So James 1.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that is approved in trial and thereby manifested to be sincere and sound In this sense the Apostle tells us Rom. 1.3 that the Lord Christ was declared to be the Son of God by the resurrection from the dead The resurrection from the dead did not make him to be the Son of God but evidently manifested and declared him so to be According to this interpretation of the words that which the holy Ghost intimateth is That whereas the Lord Christ ministred in an outwardly low condition in this world whilst he purged our sins yet by his sitting down at the right hand of God he was revealed manifested declared to be more excellent than all the Angels in heaven But I see no reason why we should desert the proper and most usual signification of the word nothing in the Context perswading us so to do Besides this suits not the Apostles design who doth not prove from the Scripture that the Lord Christ was manifested to be more excellent than the Angels but that really he was preferred and exalted above them So then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as much as preferred exalted actually placed in more Power Glory Dignity than the Angels This John Baptist affirms of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He was preferred before me because he was before me Preferred above him called to another manner of Office than that which John ministred in made before or above him in Dignity because he was before him in Nature and Existence And this is the proper sense of the words The Lord Jesus Christ the Revealer of the Will of God in the Gospel is exalted above preferred before made more excellent and glorious than the Angels themselves all or any of them who ministred unto the Lord in the giving of the Law on mount Sinai Some object unto this Interpretation That he who is said to be made or set above the Angels is supposed to have been lower than they before To which I answer And so he was not in respect of Essence Subsistence and real Dignity but in respect of the infirmities and sufferings that he was exposed unto in the discharge of his word here on the earth as the Apostle expresly declares chap. 2.9 2. And this gives us light into our second enquiry on these words namely When it was that Christ was thus exalted above the Angels 1. Some say that it was in the time of his Incarnation for then the Humane Nature being taken into Personal subsistence with the Son of God it became more excellent than that of the Angels This sense is fixed on by some of the Antients who are followed by sundry Modern Expositors But we have proved before that it is not of either Nature of Christ absolutely or abstractedly that the Apostle here speaketh nor of his Person but as vested with his Office and discharging of it And moreover the Incarnation of Christ was part of his Humiliation and Exinanition and is not therefore especially intended where his Exaltation and Glory is expresly spoken of 2. Some say that it was at the time of his Baptism when he was anointed with the Spirit for the discharge of his Prophetical Office Isa. 60.1 2. But yet neither can this Designation of the time be allowed And that because the main things wherein he was made lower than the Angels as his temptations and sufferings and death it self did follow his Baptism and Unction 3. It must therefore be the time of his Resurrection Ascension and Exaltation at the Right hand of God which ensued thereon that is designed as the season wherein he was made more excellent than the Angels as evidently appears from the Text and Context For 1. That was the Time as we have shewed before when he was gloriously vested with that All Power in heaven and earth which was of old designed unto him and prepared for him 2. The Order also of the Apostles discourse leads us to fix on this season After he had by himself purged our sins he sat down c. Being made so much more excellent that is therein and then he was so made 3. The Testimony in the first place produced by the Apostle in the confirmation of his Assertion is elsewhere as we shall see applied by himself unto his Resurrection and the Glory that ensued and consequently they are also in this place intended 4. This Preference of the Lord Christ above the Angels is plainly included in that Grant of All Power made unto him Matth. 28.18 expounded Ephes. 1.21 22. 5. The Testimony used by the Apostle in the first place is the word that God spake unto his King when he set him upon his holy Hill of Sion Psal. 2.6 7 8. which typically expresseth his glorious Enstalment in his heavenly Kingdom The Lord Christ then who in respect of his Divine Nature was always infinitely and incomparably himself more excellent than all the Angels after his Humiliation in the Assumption of the Humane Nature with the sufferings and temptations that he underwent upon his Resurrection was exalted into a condition of Glory Power Authority and Excellency and entrusted with Power over them as our Apostle here informs us 3. In this Preference and Exaltation of the Lord Christ there is
I begotten thee do contain the formal Reasâ—n of Christs being properly called the Son of God and so to denote his Eternal Generation Others think they express only some outward Act of God towards the Lord Christ on the Occasion whereof he was declared to be the Son of God and so called The former way went Austin with sundry of the Antients The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the bodie or this day here was the same with them which the nunc stans as they call it of Eternity and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have begotten thee denotes as they say the proper natural Genâ—ration of the Son by an unconceivable communication of the Essence and Substance of the Godhead by the Person of the Father unto him And this doctrine is true but whether here intended or no is by some greatly questioned Others therefore take the words to express only an Occasion of giving this name at a certain season to the Lord Christ when he was revealed or declared to be the Son of God And some assign this to the day of his Incarnation when he declared him to be his Son and that he should be so called as Luke 1.35 Some to the Day of his Baptism when he was again solemnly from Heaven proclaimed so to be Mat. 3.17 Some to the Day of his Resurrection when he was declared to be the Son of God with Power Rom. 1.3 and Acts 13.33 Some to the day of his Ascension whereunto these words are applyed And all these Interpretations are consistent and reconciliable with each other in as much as they are all means serving unto the same end That of his Resurrection from the dead being the most signal amongst them and fixed on in particular by our Apostle in his Application of this Testimony unto him Acts 13.33 And in this sense alone the words have any Appearance of respect unto David as a Type of Christ seeing he was said as it were to be begotten of God when he raisâ—d him up and established him in his Rule and Kingdom Neither indeed doth the Apostle treat in this place of the Eternal Generation of the Son but of his Exaltation and Preheminence above Angels The word also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 constantly in the Scripture denotes some signal time one day or more And that expression This Day have I begotten thee following immediately upon that other Typical one I have set my King upon my holy hill of Sion seems to be of the same Importance and in like manner to be interpreted Thus far I then chuse to embrace the latter Interpretation of the words namely that the Eternal Generation of Christ on which his Filiation or Sonship both name and thing doth depend is to be taken only declaratively and that declaration to be made in his Resurrection and Exaltation over all that ensued thereon But every one is left unto the Liberty of his own Judgement herein And this is the first Testimony whereby the Apostle confirms his Assertion of the Preheminence of the Lord Christ above the Angels from the name that he inherits as his peculiar Right and Possession For the further confirmation of the same Truth he adds another Testimony of the same Importance in the words ensuing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vulg. rursum ego ero illi in patrem ipse erit mihi in filium I will be unto him for a Father and he shall be to me for a Son So also Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in patrem and in filium not pro patre pro filio as some render the words Erasmus worse than they ego ero ei loco patris ille erit mihi loco filii instead of a Father and instead of a Son or in the place which agrees not with the letter and corrupts the sense Bâ—za Ego ero ei pater ipse erit mihi filius who is followed by ours And again I will be to him a Father and he shall be to me a son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and again That is in another place or again it is said to the Son what is no where spoken unto the Angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the prefix'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not denote a Substitution or Comparison but the truth of the thing itself So it is said of Rebeckah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 she was unto him not for or instead or in the place of but his wife And in the words of the Covenant Jer. 31.33 I will be to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they shall be to me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not I will be unto them instead of God and they shall be unto me instead of a people but I will be their God and they shall be my people And the same is the signification of these words I will be his Father and he shall be my Son This is the second testimony produced by the Apostle to prove the preheminence of the Lord Christ above the Angels from the excellency of the Name given unto him One word one witness the testimony being that of God and not of man had been sufficient to have evinced the truth of his assertion But the Apostle addes a second here partly to manifest the importance of the matter he treated of and partly to stir them up unto a diligent search of the Scripture where the same truths especially those that are of most concernment unto us are stored up and down in sundry places as the holy Ghost had Occasion to make mention of them This is that Mine of precious Gold which we are continually to dig for and search after if we intend to grow and to be rich in the knowledge of God in Christ Prov. 2.3 4. Expositors do generally perplex themselves and their Readers about the application of these words unto the Lord Christ. Cajetan for this cause that this Testimony is not rightly produced nor applied as it ought rejects the whole Epistle as not written by the Apostle nor of Canonical authority Such instances do even Wise and Learned men give of their folly and self-fulness every day The conclusion that he makes must needs be built on these two suppositions First that what ever any man might or could apprehend concerning the right application of this testimony that he himself might and could so do for otherwise he might have acknowledged his own insufficiency and have left the solution of the difficulty unto them to whom God should be pleased to reveal it Secondly That when men of any Generation cannot understand the force and efficacy of the Reasonings of the Pen-men of the holy Ghost nor discern the suitableness of the Testimonies they make use of unto the things they produce them in the confirmation of they may lawfully reject any portion of Scripture thereon The folly and iniquity of which principles or suppositions are manifest The application of Testimonies out of the Old Testament in the New depends
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 Apostle proceedeth to the farther confirmation of it in the same way and that by ballancing single Testimonies concerning the Nature and Offices of the Angels with some others concerning the same things in the Lord Christ of whom he treats And the first of these relating unto Angels he layes down in the next verse Verse 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is not much of Difficulty in the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto the Angels Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of or concerning the Angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is often used for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and on the contrary and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Angels is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of or concerning the Angels But as concerning the Angels or and of the Angels he saith for these words are not spoken unto the Angels as the following words are directly spoken unto the Son He is the Person as well spoken to as spoken of but so are not the Angels in the place from whence this Testimony is taken wherein the Holy Ghost only declareth the Providence of God concerning them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he saith that is God the Father saith or the Holy Ghost in the Scripture saith as was before observed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Minister publicus a publick Minister or Agent from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Hesychius renders it publick He that is employed in any great and publick work is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hence of old Magistrates were termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they are by Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 13.4 The Ministers of God And Chap. 8. v. 2. of this Epistle he calls the Lord Jesus in respect of his Priestly Office 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the publick Minister of Holy Things and himself in respect of his Apostleship 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 15.16 A Minister of Jesus Christ. So the name is on this account aequipollent unto that of Angels For as that denoteth the Mission of those spirits unto their work so doth this their Employment therein This Testimony is taken from Psal. 104. v. 4. where the words are to the same purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Translation now in the Greek is the same with that of the Apostle only for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a flame of fire some Copies have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a flaming fire more express to the Original and the change probably was made in the Copies from this place of the Apostle Symmachus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a devouring Fire Verse 7. But unto of the Angels he saith who maketh his Angels Spirits and his Ministers a flame of fire or flaming fire The Apostle here entereth upon his Third Argument to prove the Preheminence of the Lord Christ above Angels and that by comparing them together either as to their Natures or as to their Employments according as the one and the other is set forth declared and testified unto in the Scriptures of the Old Testament And this first Place which he refers unto Angels we shall now explain and vindicate And in so doing enquire both Who they are of whom the Psalmist speaks and what it is that he affirmeth of them There is a threefold sense given of the words of the Psalmist as they lye in the Hebrew Text. 1. The First is that of the Modern Jews who deny that there is any mention made of Angels affirming the Subject that the Psalmist treats of to be the Winds with Thunder and Lightning which God employes as his Messengers and Ministers to accomplish his Will and Pleasure So he made the Winds his Messengers when he sent them to raise a storm on Jonah when he fled from his Presence and a flaming fire his Minister when by it he consumed Sodom and Gomorrah and this Opinion makes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which it interprets Winds and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a flaming fire to be the Subject of the Proposition of whom it is affirmed that God employes them as his Messengers and Ministers That this Opinion which is directly contradictory to the Authority of the Apostle is so also to the Design of the Psalmist sense of the Words Consent of the Antient Jews and so no way to be admitted shall afterwards be made to appear 2. Some averr that the Winds and Meteors are principally intended but yet so as that God affirming that he makes the Winds his Messengers doth also intimate that it is the Work and Employment of his Angels above to be his Messengers also and that because he maketh use of their Ministry to cause those Winds and Fires whereby he accomplisheth his Will And this they illustrate by the Fire and Winds caused by them on Mount Sinai at the giving of the Law But this Interpretation whatever is pretended to the contrary doth not really differ from the former denying Angels to be intentionally spoken of only hooking in a respect unto them not to be seen to contradict the Apostle and therefore will be disproved together with that which went before 3. Others grant that it is the Angels of whom the Apostle treats but as to the Interpretation of the words they are of two Opinions 1. Some make Spirits to be the subject of what is affirmed and Angels to be the Predicate In this sense God is said to make those spiritual Substances Inhabitants of Heaven his Messengers employing them in his service and them whose nature is a flaming fire that is the Seraphims to be his Ministers and to accomplish his pleasure And this way after Austin go many Expositors making the Term Angels here meerly to denote an Employment and not the Persons employed But as this Interpretation also takes off from the Efficacy and Evidence of the Apostles Argument so we shall see that there is nothing in the words themselves leading to the Embracement of it It remains therefore that it is the Angels that are here spoken of as also that they are intended and designed by that name which denotes their Persons and not their employment 1. That Angels are primarily intended by the Psalmist contrary to the first Opinion of the Modern Jews and the second mentioned leaning thereunto appears 1. From the scope and design of the Psalmist For designing to set out the Glory of God in his works of Creation and Providence after he had declared the framing of all things by his Power which come under the name of Heaven v. 2 3. before he proceeds to the Creation of the Earth passing over with Moses the creation of Angels or couching it with him under the production of Light or of the Heavens as they are called in Job he declareth his Providence and Soveraignty in employing his Angels between Heaven and Earth as his servants for the accomplishment of his pleasure Neither doth it at all suit
his method or design in his Enumeration of the works of God to make mention of the Winds and Tempests and their use in the Earth before he had mentioned the Creation of the Earth its self which follows in the next Verse unto this so that these senses are excluded by the Context of the Psalm 2. The consent of the Antient Jews lyes against the sentiments of the Modern both the old Translations either made or embraced by them expresly refer the words unto Angels So doth that of the LXX as is evident from the words and so doth the Targum thus rendring the place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who maketh his Messengers or Angels swift as Spirits and his Ministers strong or powerful as a flaming fire The supply of the note of similitude makes it evident that they understood the Text of Angels and not Winds and of making Angels as Spirits and not of making Winds to be Angels or Messengers which is inconsistent with their Words 3. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth usually denote the Angels themselves and no reason can be given why it should not do so in this place 2. Moreover it appears that that Term is the Subject of the Proposition For 1. The Apostle and the LXX fixing the Articles before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Angels and Ministers do plainly determine the Subject spoken of For although it may be some variety may be observed in the use of Articles in other places so that they do not alwayes determine the subject of the Proposition as sometimes confessedly they do as John 1.1 John 4.24 Yet in this place where in the Original all the words are left indefinitely without any prefix to direct the Emphasis unto any one of them the fixing of them in the Translation of the Apostle and LXX must necessarily design the subject of them or else by the addition of the Article they leave the sense much more ambiguous than before and give occasion to a great mistake in the Interpretation of the words 2. The Apostle speaks of Angels Vnto the Angels he saith and in all other Testimonies produced by him that whereof he treats hath the place of the subject spoken of and not of that which is attributed unto any thing else Neither can the words be freed from equivocation if Angels in the first place denote the Persons of the Angels and in the latter their employment only 3. The Design and scope of the Apostle requires this Construction of the words for his intention is to prove by this Testimony that the Angels are employed in such Works and Services and in such a manner as that they are no way to be compared to the Son of God in respect of that Office which as Mediator he hath undertaken which the sense and construction contended for alone doth prove 4. The Original Text requires this sense for according to the common use of that Language among words indefinitely used the first denotes the subject spoken of which is Angels here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 making his Angels Spirits and in such Propositions oft times some note of similitude is to be understood without which the sense is not compleat and which as I have shewed the Targum supplyeth in this place From what hath been said I suppose it is made evident both that the Psalmist expresly treats of Angels and that that the subject spoken of by the Apostle is expressed in that word and that following of Ministers Our next enquiry is after what is affirmed concerning these Angels and Ministers spoken of And that is that God makes them Spirits and a flame of fire And concerning the meaning of these words there are two Opinions First That the Creation of Angels is intended in the words and the Nature whereof they were made is expressed in them He made them Spirits that is of a spiritual substance and his Heavenly Ministers quick powerful agile as a flaming fire Some carry this sense farther and affirm that two sorts of Angels are intimated one of an aerial substance like the Wind and the other igneal or fiery denying all pure intelligences without mixture of matter as the product of the School of Aristotle But this seems not to be the intention of the words nor is the Creation of the Angels or the substance whereof they consist here expressed For First The Analysis of the Psalm formerly touched on requires the referring of these words to the Providence of God employing of the Angels and not to his Power in making them Secondly The Apostle in this place hath nothing to do with the Essence and Nature of the Angels but with their Dignity Honour and Employment on which accounts he preferreth the Lord Christ before them Wherefore Secondly The Providence of God in disposing and employing of Angels in his service is intended in these words and so they may have a double sense 1. That God employeth his Angels and Heavenly Ministers in the Production of those Winds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Fire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thunder and Lightning whereby he executeth many Judgements in the world 2. A note of similitude may be understood to compleat the sense which is expressed in the Targum on the Psalm he maketh or sendeth his Angels like the Winds or like a flaming fire maketh them speedy spiritual agil powerful quickly and effectually accomplishing the work that is appointed unto them Either way this is the plain intendment of the Psalm that God useth and employeth his Angels in effecting the Works of his Providence here below and they were made to serve the Providence of God in that way and manner This saith the Apostle is the Testimony which the Holy Ghost gives concerning them their Nature Duty and Work wherein they serve the Providence of God But now saith he consider what the Scripture saith concerning the Son how it calls him God how it ascribes a Throne and a Kingdom unto him Testimonies whereof he produceth in the next Verses and you will easily discern his Preheminence above them But before we proceed to the consideration of the ensuing Testimonies we may make some Observations on that which we have already passed through as 1. Our conceptions of the Angels their Nature Office and Work is to be regulated by the Scripture The Jews of old had many curious speculations about Angels wherein they greatly pleased and greatly deceived themselves Wherefore the Apostle in his dealing with them calls them off from all their foolish imaginations to attend unto those things which God hath revealed in his word concerning them This the Holy Ghost saith of them and therefore this we are to receive and believe and this alone For 1. This will keep us unto that becoming Sobriety in things above us which both the Scripture greatly commends and is exceedingly suited unto Right Reason The Scripture minds us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 12.3 To keep our selves within the bounds of Modesty
Congruency and Conveniency unto an antecedent discharge of Office in the Lord Christ and are of the same importance with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 2.9 and so can respect nothing but his glorious Exaltation which is thus expressed The last thing considerable in the words is the Prerogative of the Lord Christ in this Priviledge He is anointed above his fellows Now these Fellows Companions or Associates of the Lord Christ may be considered either generally for all those that partake with him in this Unction which are all Believers who are Co-heirs with him and thereby heirs of God Rom. 8.17 or more especially for those who were employed by God in the Service Building and Rule of his Church in their subordination unto him such as were the Prophets of old and afterwards the Apostles Ephes. 2.20 In respect unto both sorts the Lord Christ is anointed with the Oyle of gladness above them but the latter sort are especially intended concerning whom the Apostle gives an especial instance in Moses Ch. 3. affirming the Lord Christ in his work about the Church to be made partaker of more Glory than he In a word he is incomprehensibly exalted above Angels and Men. And this is the first Testimony whereby the Apostle confirms his Assertion of the preheminence of the Lord Christ above Angels in that comparison which he makes between them which also will afford the ensuing Observations I. The conferring and comparing of Scriptures is an excellent means of coming to an Acquaintance with the Mind and Will of God in them Thus dealeth the Apostle in this place he compareth what is spoken of Angels in one place and what of the Son in another and from thence manifesteth what is the mind of God concerning them This duty lyes in the command we have to search the Scriptures John 5.39 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make a diligent Investigation of the Mind of God in them comparing spiritual things with spiritual What God hath declared of the mind of the Spirit in one place with what in like manner he hath manifested in another God to try our Obedience and to exercise our Diligence unto a study in his Word day and night Psal. 1.2 and our continual Meditation thereon 1 Tim. 4.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Meditate on these things be wholly in them hath planted his Truths with great Variety up and down his Word yea here one part and there another of the same Truth which cannot be throughly learned unless we gather them together into one view For instance In one place God commands us to circumcise our Hearts and to make unto our selves new hearts that we may fear him which at first consideration seems so to represent it not only as our Duty but also within our Power as though we had no need of any help from Grace for its Accomplishment In another he promiseth absolutely to circumcise our hearts and to give us new hearts to fear him as though it were so his work as not to be our concernment to attempt it But now these several places being spiritually compared together make it evident that as it is our Duty to have new and circumcised hearts so it is the Effectual Grace of God that must work and create them in us And the like may be observed in all the important Truths that are of Divine Revelation And this 1. Discovers the Root of almost all the Errors and Heresies that are in the World Men whose hearts are not subdued by Faith and Humility unto the Obedience of the Truth lighting on some Expressions in the Scripture that singly considered seem to give countenance to some such Opinion as they are willing to embrace without farther search they fix it on their minds and imagination untill it is too late to oppose any thing unto it For when they are once fixed in their perswasions those other places of Scripture which they should with Humility have compared with that whose seeming sense they cleave unto and from thence have learned the mind of the Holy Ghost in them all are considered by them to no other End but only how they may pervert them and free themselves from the Authority of them This I say seems to be the way of the most of them who pertinaciously cleave unto false and foolish Opinions They rashly take up a seeming sense of some particular places and then obstinately make that sense the Rule of interpreting all other Scriptures what ever Thus in our own dayes we have many who from the outward sound of those words Joh. 1.9 He is the true light which lighteneth every man that comes into the world having taken up a rash foolish and false imagination that Christ is that Light which is remaining in all men and therein their Guide and Rule do from thence either wrest the whole Scripture to make it suit and answer that supposal or else utterly slight and despise it when if they had compared it with other Scriptures which clearly explain and declare the mind of God in the things which concern the Person and Mediation of the Lord Christ with the Nature and Works of natural and saving spiritual light and submitted to the Authority and Wisdom of God in them they might have been preserved from their delusion It shews also 2. The Danger that there is unto men unskilled and unexercised in the Word of Truth when without the Advice Assistance or Directions of others who are able to guide them and instruct their Enquiry after the mind of God They hastily embrace Opinions which it may be some one Text or other of Scripture doth seemingly give countenance unto By this means do men run themselves into the fore-mentioned Danger every day especially where any seducing Spirit applyes himself unto them with swelling words of vanity boasting of some misunderstood word or other Thus have we seen multitudes lead by some general Expressions in two or three particular places of Scripture into an Opinion about a general Redemption of all mankind and every Individual thereof when if they had been wise and able to have searched those other Scriptures innumerable setting forth the Eternal Love of God to his Elect his purpose to save them by Jesus Christ the nature and end of his Oblation and ransom and compared them with others they would have understood the vanity of their hasty Conceptions 3. From these things it appears what Diligence Patience Waiting Wisdom is required of all men in searching of the Scriptures who intend to come unto the acknowledgement of the Truth thereby And unto this end and because of the greatness of our concernment therein doth the Scripture it self abound with Precepts Rules Directions to enable us unto a right and profitable discharging of our Duty They are too many here to be inserted I shall only add that the Diligence of Heathens will rise up in judgement and condemn the sloth of many that are called Christians in this matter For whereas they had no
and Works of God are ascribed unto him Nor was it now in question whether Christ was God or no but whether he were more Excellent than the Angels that gave the Law And what more effectual course could be taken to put an end to that Enquiry than by proving that he made the Heaven and Earth that is producing a testimony wherein the creation of all things is assigned unto him is beyond the wisdom of man to invent 3. He addes That Christ might be spoken of in this place either in respect of his Human◠Nature or of his Divine if of the former to what end should he make mention of the creation of Heaven and Earth Christ as a man and as made above the Angels made not Heaven and Earth If as God how could he be said to be made above the Angels But the answer is easie Christ is said to be made above and more excellent than the Angels neither absolutely as God nor absolutely as man but as he was God-Man the Mediator between God and man in which respect as Mediator for the discharge of one part of his Office he was a little while made lower than they and so the Creation of Heaven and earth does demonstrate the Dignity of his Person and the Equity of his being made more excellent than the Angels in his Office And this fully removes his following exceptions that the remembring of his Deity could be no argument to prove that the Humanity was exalted above the Angels for it is not an argument of the Exaltation of his Humanity but the demonstration of the Excellency of his Person that the Apostle hath in hand 4. He alledgeth That it is contrary to the perpetual use of the Scripture to affirm absolutely of Christ that he created any thing When any creation is ascribed unto him it is still applied to him as the immediate cause and said to be made by him or in him he is no where absolutely said to create And if he created the world why did not Moses as plainly attribute that unto him as the Writers of the New Testament do the new Creation Answ. Were it affirmed in this only place that Christ made all things yet the words being plain and evident and the thing it self agreeable to the Scripture in other places and not repugnant to any testimony therein contained there is no pretence for them who truly reverence the Wisdom and Authority of the Holy Ghost in the Word to deny the words to be spoken properly and directly Nor if we may take that course will there be any thing left sacred and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Scripture Besides we have shewed already the vanity of that distinction of God's making things by Christ as though it denoted any subordination in causality nor will the Socinians themselves admit of any such thing but confute that notion in the Arians But this is not the only place wherein it is affirmed that Christ made all things that are in the Heaven and the Earth Joh. 1.1 2. Col. 1.16 v. 3. of this Chapter with sundry other places affirm the same For what they exact of Moses did we not believe that God knew what Revelation of himself became that dark dispensation better than they we might consider it But yet there are even in Moses himself many and his Expositors the Prophets more Testimonies of the Creation of the world by the Word that is the Son of God which have elsewhere been opened and vindicated 5. He concludes That the Order and Method of the Apostles procedure do evince that this Creation of Heaven and Earth is not attributed unto him For we see that he proves the excellency of Christ above Angels from his name that he is by the way of eminency called the Son of God and then he proceeds to his adoration by Angels and in the third place he goes on to the Kingly Honour and Throne of Christ after which he produceth the testimony we insist upon and then adds the end of that Kingdom which Christ now administreth in the Earth to what end in this discourse should he mention the Creation of Heaven and Earth when if that be omitted all the series of the discourse agrees and hangs well together For having declared the Kingdom of Christ with the continuance of his person for ever he asserts an eminent effect of the Kingdom in the abolition of Heaven and Earth and then the end of that Kingdom it self But this Analysis of the Apostles discourse agreeth not to the mind of the Apostle or his Design in the place nor to the Principles of the men that formed it nor is indeed any thing but vain words to perswade us that the Apostle did not say that which he did say and which is written for our instruction It is not first agreeable to their own Principles For it placeth the naming of Christ the Son of God and his Adoration by the Angels as antecedent to his being raised to his Kingly Throne both which especially the latter they constantly make consequent unto it and effects of it Nor is it at all agreeable to the Apostles design which is not to prove by these Testimonies directly that Christ was exalted above Angels but to shew the Dignity and Excellency of his person who was so exalted and how reasonable it is that it should be so which is eminently proved by the Testimonie under consideration For the proof of this Excellency the Apostle produceth those Testimonies that are given unto him in the Old Testament and that as to his Name his Honour and Glory and his Works in this place Neither is there any Reason of ascribing the Destruction of Heaven and Earth unto the Kingly Power of Christ excluding his Divine Power in their Creation for the Abolition of the world if such it is to be or the change of it is no less an effect of Infinite Power than the Creation of it nor doth it directly appertain to the Kingdom of Christ but by accident as do other works of the Providence of God These Exceptions then being removed before we proceed to the Interpretation of the words we shall see what Evidence may be added unto what we have already offered from the Psalm to evince and prove that this whole Testimony doth belong unto him which were there no other as there are very many Testimonies to this purpose were abundantly sufficient to determine this Controversie 1. We have the Authority of the Apostle for it ascribing it unto him the word And in the beginning of the Verse relates confessedly unto but unto the Son he saith v. 8. as if he had said but unto the Son he saith thy Throne O God is for ever and ever and to the Son he said Thou O God in the beginning hast founded the earth Again the whole Testimony speaks of the same person there being no colour of thrusting another person into the Text not intended in the beginning so that if any
they could by any means subduct themselves from under his Power or be delivered from his Wrath where would be his Glory where his Honour Here they reproach him blaspheme him despise him persecute him shall they escape and go free Shall they alwayes prosper What then would he do to his great name The Glory of Christ indispensibly requires that there be a season a day appointed for the Eternal Ruine of all his stubborn Adversaries 5. His Saints pray that it may be so and that both upon his account and their own Upon his that his Glory which is dearer to them than their lives may be vindicated and exalted their own that their Miseries may be ended that the Blood of their fellow servants may be revenged that the whole Church may be delivered and all Promises fulfilled Now he will not disappoint their Prayers nor frustrate their Expectations in any thing much less in those that are of so great importance He will avenge his Elect he will avenge them speedily 6. His Enemies deserve it unto the utmost so that as well his Justice as his Glory and Interest and People are concerned in their destruction In the most of them their Outrage against him is notorious and visible in the eyes of men and Angels in all of them there is a cruel old lasting Enmity and hatred which he will lay open and discover at the last day that all shall see the Righteousness of his Judgements against them God hath given him a Kingdom appointed him to reign they declare that he shall not do so and endeavour their utmost to keep him from his Throne and that with scorn despight and malice so that whilest God is Righteous and the Scepter of Christs Kingdom a Scepter of Righteousness themselves call aloud for their own Destruction The Vses of this Truth in the comfort of the Disciples of Christ against all fears despondencies and other effects of unbelief with the terror of wicked men are obvious and exposed unto all Verse XIV THe Apostle having proved the Preheminence of the Son as Mediator of the New Testament above all the Angels from those Attributions of Honour and Glory that are made unto him in the Scriptures the like whereunto are no where made or given unto Angels that he may not appear to argue meerly negatively from what is not said concerning them adds in this last Verse such a description of their Natures and Office or Work and Employment as shews that indeed no such thing can be rightly spoken or affirmed concerning them as he hath before manifested to be spoken and recorded concerning the Son Ver. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is no difference in the Reading nor much about the Translation of those words Are they not all ministring Spirits sent out to Minister to unto a Ministry for them that shall inherit salvation This was the common received Doctrine of the Church concerning Angels suitable unto the Scripture and to the purpose of the Apostle as manifesting their dis-interest in the Glory before ascribed unto the Son Sundry things are here expressed concerning Angels which we must briefly pass through the Consideration of As 1. Their Nature They are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ruchoth Spirits Spiritual subsistences not Qualities or Natural Faculties as the Sadduces imagined and which by an Homonomy of the Name Maimonides More Nebuch p. 2. cap. 3. admits also to be Angels but falsly and without Authority from Scripture or Reason This is their Nature this the Hebrews acknowledge so to be they are Created Spirits not to be compared with or equalled unto him that made and created all things 2. Their Office They are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ministring Spirits So are they termed Psal. 103.21 Praise the Lord all his Hosts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Ministers doing his will Hence in general the Jews call them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ministers and among other Titles assign this unto God that he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Creator of Ministring Spirits or Angels And expresly in the Talmud they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as more frequently by the Rabbins in the Hebrew Dialect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Angels of Ministry above whom that the Messiah was to be we have formerly shewed from themselves Now what kind of Office or Ministry it is that is ascribed unto them the Word it self doth in part declare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to Minister principally about holy things Nor is it above once applyed unto any other Ministry And such a Ministry it signifies as is performed with Honour and Ease and is opposed unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to Minister with Labour and Burden So the Ministry of the Levites in bearing the Burden of the Tabernacle is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Ministry with Labour Numb 8. When the more easie and honourable Employment which was attended by them who by reason of their Age were exempted from bearing of burdens is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 16. and Deut. 18.7 Such is the Ministry of Angels It is in and about holy things and unto themselves honourable and easie And this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which expresseth some times such a general Ministry as compâ—izeth the whole Service and Worship of the Church Acts 13.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they ministred unto the Lord that is attended unto the performance of all the Duties of the Church This then in general is the Office of the Angels they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ministring Spirits that wait on God in and about his Holy Services for the good of the Church which also in the like manner ministreth unto God in its own state and condition And hence it is that the Church and they do make up one Family Ephes. 4.15 and that they are all fellow-servants in the same Family with them that keep the Testimony of Jesus Rev. 22.9 And this some of the latter Jews have retained the Tradition of Whence is that of Maimonides More Nebuch part 2. cap. 6. which he citeth out of the Talmud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The holy blessed God dâ—â—h nothing unless he consult with his superiour family Only not knowing the rise of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor what it should signifie he tells us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that in the Greek Tongue it signifies an Host whereas it is purely the Latine familia without the least alteration And the description of this superiour part of the Family of God is given us Dan. 7.10 Thousand thousands did minister unto him and ten thousand times ten thousand stood before him In which words Pseudo-Dionysius Gregory and Aquinas with sundry of the School-men have coined a distinction of Angels into ministrantes those that minister unto God and assistentes those that stand before him Whereas the whole intendment of the expression is
hell it self but only the immediate wrath of God But thus is it with Sathan from this ministery of Angels He sees the Church and every Member of it all whom he seeks to devour encamped about protected and defended by this Heavenly Host so that he cannot in any measure have his will at them nay that he cannot touch the soul of any one of them nor cause an hair of the head of any one of them to perish This fills him with self-devouring rage envy and wrath And thus doth God by this way accomplish his judgment upon him And these are some of the Reasons which the Scripture intimates unto us why the Lord is pleased thus to make use of the ministery of Angels which may suffice for an Answer to the first Question before proposed II. The second is Vnto what Ends and Purposes doth God make use of the ministery of Angels for the good of them that do believe The thing it self we suppose in both these Questions It is so directly asserted in the words of the Apostle and so many instances are given of it else-where in the Scripture that it needs not any especial confirmation It will also be farther declared in our annumeration of the ends and purposes of it ensuing As 1. In general God doth it to communitate by them the Effects of his Care and Love unto the Church by Jesus Christ. This God represented unto Jacob in the Vision that he gave him of the Ladder which stood upon the earth and whose top reached unto heaven Gen. 28.12 13. For although the Jews say somewhat to the purpose when they affirm this Ladder to have denoted the dependance of all things here below on them above under the Rule of the Providence of God yet they say not all that was signified thereby Our Saviour tells us Joh. 1.52 That from thence his disciples should see heaven opened and Angels ascending and descending upon the Son of man Plainly alluding unto this Vision of Jacob. For those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the son of man cannot denote meerly the Object of Angelical ministration that they should be exercised in their work about his Person but also that by him by means of his mediation the Angels ascend and descend in the work of ministring unto the Saints It is true the great instance of their ministery was given in and about the Person of Christ as Head of the Church They declared his Conception and Nativity Matth. 1.20 Luke 1.35 Luke 2 11 12. They ministred unto him after his temptation Matth. 4.11 They strengthned him in his Agony Luke 22.43 They were Witnesses of his Resurrection and Ascension Luke 24.4 Acts 1.10 11. But by him and on his account they perform the Offices of their mission towards others also even all the Heirs of salvation but this still upon the account of Christ. They ascend and descend on his mediation sent by his Authority aiming at his glory doing his work carrying on his interest as in the following particulars will appear For 1. They are sent in an extraordinary manner to make Revelations of the Will of God about things tending unto the obedience and spiritual advantage of them that do believe Hereof we have many instances in the Old Testament especially in God's dealing with the Patriarchs before the giving of the Law For although the Second Person of the Trinity the Son of God himself did often appear unto them as to Abraham Gen. 18.1 2. with chap. 19.24 and unto Jacob chap. 32.24 whom he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 48.16 yet God also made frequent use of created Angels in the revelation and discovery of his Mind and Will unto them as is evident from many passages in their story That he used their ministration in the giving of the Law we have before abundantly shewed the Holy Ghost declaring and affirming of it Psal. 68.17 18. Acts 7.63 The like also he continued to do in the Visions of them granted unto the Prophets that ensued unto the end of that Dispensation especially unto Ezekiel and Zechariah So also the same was done under the New Testament as to omit others we have an especial instance Rev. 1.1 How far God is pleased to continue this ministration of Angels unto this day is hard to determine For as many have pretended unto Revelations by Angels which have been meer delusions of Sathan or imaginations of their own brains So to say that God doth not or may not send his Angels unto any of his Saints to communicate his mind unto them as to some particulars of their own duty according unto his word or to fore-shew unto them somewhat of his own approaching work seems in my judgment to be unwarrantably to limit the Holy One of Israel Howbeit such things in particular are to be duly weighed with sobriety and reverence 2. God by them suggests good motions into the minds of his Saints As the devil sets himself on work to tempt them unto evil by suggestions suited unto the principle of sin within them so God employs his holy Angels to provoke them to that which is good by suggesting that unto them which is suitable unto the principle of spiritual life and grace that is in them And as it is difficult to discover the suggestions of Sathan in most cases from the workings of our own minds and our unbelief in them partly because of their connaturalness one to the other and partly because his impressions are not sensible nor produce any effects but as they mix themselves with our own darkness and lusts so it is no less difficult distinctly to take notice of these Angelical motions upon the like account on the other hand For being suitable unto the inclinations of that principle of Grace which is in the hearts of believers and producing no effect but by them they are hardly discerned So that we may have the benefit of many Angelical suggestions of good things which we our selves take no notice of And if it be enquired how these good motions from Angels are or may be distinguished from the motions of the holy Ghost and his actings in Believers I answer that they are differenced sundry ways as 1. These Angelical are ab extra from without Angels have no inbeing in us no residence in our souls but work upon us as an external principle whereas the Holy Spirit abideth with us and dwelleth in us and works ab intra from within the very principles of our souls and minds Whence it follows 2. That these Angelical motions consist in occasional impressions on the mind phancy and imagination by advantages taken from outward objects and present disposition of the mind rendring it meet to receive such impressions and so disposing it to affect the Heart the Will and the Affections whereas the Holy Ghost closeth in his Operations with all the facultie of the soul really and immediately exciting every one of them to gracious actings according to their nature and
time a little while So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in that saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 life is short that is of short continuance whether a little in degree or a short time be here intended we shall afterwards enquire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prae Angelis more than Angels above the Angels more destitute than the Angels Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Angels of God So all Old Translations render the words And to render it à Deo in the Psalm is needless groundless contradictory to the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gloria honore coronasti eum with glory and honour hast thou crowned him Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Glory and honour hast thou placed on his head 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast crowned him or adorned his head with Glory and Beauty or honour the first word denotes the Weight and worth the latter the Beauty and Splendor of this Crown 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast set him over That is appointed him to be in Authority as Pharaoh set Joseph over the Land of Aegypt Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 authoritatem potestatem ei tribuisti thou hast given him power or Authority made him Sultan or Lord Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 made him Lord or Ruler as Gen. 1.18 so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used Acts 6. Luke 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hast put put down subjected all things under his feet the words all of them emphatically denote subjection and depression and as thus conjoyned the most absolute subjection that can be apprehended Verse 7. Thou madest him lower for a little while than the Angels thou crownedst him with glory and honour and didst set him give him authority over the works of thy hands all things hast thou put in subjection under his feet Verse 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 8. For in that he made all things subject unto him he hath left nothing not put in sabjection but now we see not all things made subject unto him Verse 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The words of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have most of them been considered in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they must have the same sense in both places or the reasoning of the Apostle would be Equivocal For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some old Copies read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 besides God God excepted The Syriack Copies also vary Some read For God himself by his Grace tasted death Others for he God excepted tasted death which came from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and shews that variety to be antient Hence some have imagined it to be a corruption of the Nestorians who dividing the Person of Christ would not grant that God might be said to dye contrary to Acts 20.28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is gratiâ beneficentiâ beneficio Dei by the grace goodness good will of God expressing the first spring and moving cause of the sufferings of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should taste of death an Hebraism for to dye intimating withall the truth reality and kind of his death which was bitter and which was called his Cup 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Masculine not Neuter Gender for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by an Enallage of number that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of whom he treats all and every one of the children unto whom he was a Captain of Salvation Verse 9. But we see Jesus crowned with glory and honour who for the suffering of death was a little while made lower than the Angels that he by the grace of God might taste of death for all Verse V. THe first words of the fifth Verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for declare that the Apostle is in the pursuit of his former Argument 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for doth not alwayes intimate the Introduction of a Reason in the confirmation of what is past but sometimes a Progression unto somewhat else in the like kind with that which precedeth and so hath not respect unto any especial words or sayings before going but unto the whole matter in hand especially that which doth ensue as nam also is used in Latin nam quis te juvenum confidentissime nostras jussit adire domos A new Argument therefore to the same purpose with that before is intimated by this particle For. The whole Verse contains an Assertion laid down in a negative Proposition the Assumption of the Apostles Argument or the proof of it supposed in a pro-syllogism consisting in the ensuing Testimony with his Explication of it And it is to this purpose The World to come is not made subject unto Angels but it was made subject to Jesus and therefore he is exalted above them This he proves from the Testimony of the Psalmist to this purpose All things were made subject to man who for a little while was made lower than Angels but this man was Jesus and this Assumption he proves from the Event First On the part of man absolutely considered we see that all things were not made subject unto him therefore he cannot be intended Secondly On the part of Jesus All things in the event agree unto him First He was made for a little while lower than the Angels which he shews the reason of and thence takes occasion to discourse of his Death and Sufferings according to the method before declared and then he was crowned with Glory and Dignity all things being made subject unto him from all which it appears that it is he and not Angels unto whom the world to come is put in subjection This is the series of the Apostles Discourse wherein are many things difficult and hard to be understood which must be particularly considered The first Verse as was said layes down the principal Assertion in a Negative Proposition The world to come is not made subject unto Angels One Proof hereof is included in the words themselves For that Expression he hath not put in subjection is the same with our Apostle as it is no where written or recorded in the Scripture There is no Testimony of it God is no where said to have done it See Chap. 1.5 with the Exposition of it And these Negative Arguments from the Authority of the Old Testament He esteemed in this matter cogent and sufficient In the Proposition it self 1. The Subject of it the World to come with 2. It s limitation whereof we treat and 3. The Praedicate negatively expressed is not put in subjection to Angels are to be considered The Subject of the Proposition is the World to come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The New Heavens and New Earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which God promised to create Isa. 65.17 Chap. 66.22 which refers unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dayes of the Messiah The latter Jews sometimes call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the future
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
the highest happiness in eternal Glory and all this in a way of meer Grace this is to be admired Thirdly Because it appeareth that God is more glorified in the Humiliation and Exaltation of the Lord Christ and the salvation of mankind thereby than in any of or all the Works of the first Creation How glorious those works are and how mightily they set forth the glory of God we have before declared But as the Psalmist intimates God rested not in them He had yet a farther design to manifest his Glory in a more eminent and singular manner and this he did by minding and visiting of man in Christ Jesus None almost is so stupid but on the first view of the Heavens the Sun Moon and Stars but he will confess that their Fabrick Beauty and Order is wonderful and that the Glory of their framer and builder is for ever to be admired in them But all this comes short of that Glory which ariseth unto God from this Condescension and Grace And therefore it may be the day will come and that speedily wherein these Heavens and this whole old Creation shall be utterly dissolved and brought to nothing For why should they abide as a monument of his power unto them who enjoying the blessed vision of him shall see and know it far more evidently and eminently in himself However they shall undoubtedly in a short time cease as to their Vse wherein at present they are principally subservient unto the manifestation of the glory of God But the Effects of this regard of God to man shall abide unto Eternity and the glory of God therein This is the foundation of Heaven as it is a state and condition as it denotes the Glorious Presence of God among his Saints and holy ones Without this there would be no such Heaven all that is there and all the glory of it depends thereon Take away this foundation and all that beauty and glory disappears Nothing indeed would be taken from God who ever was and ever will be eternally blessed in his own Self sufficiency But the whole Theatre which he hath erected for the manifestation of his glory unto Eternity depends on this his holy Condescension and Grace which assuredly render them meet for ever to be admired and adored This then let us exercise our selves unto Faith having infinite eternal incomprehensible things proposed unto it acts it self greatly in this Admiration We are every where taught that we now know but imperfectly in part and that we see darkly as in a glass not that the Revelation of these things in the Word is dark and obscure for they are fully and clearly proposed but that such is the nature of the things themselves that we are not in this life able to comprehend them and therefore faith doth principally exercise it self in an holy admiration of them And indeed no Love or Grace will suit our condition but that which is incomprehensible We find our selves by Experience to stand in need of more Grace Goodness Love and Mercy than we can look into search to the bottom of or fully understand But when that which is infinite and incomprehensible is proposed unto us there all fears are overwhelmed and faith finds rest with Assurance And if our admiration of these things be an Act an Effect a fruit of faith it will be of singular use to endear our hearts unto God and to excite them unto thankful obedience For who would not love and delight in the eternal fountain of this inconceivable Grace And what shall we render unto him who hath done more for us than we are any way able to think or conceive II. Observe also that such was the inconceivable Love of Jesus Christ the Son of God unto the souls of men that he was free and willing to condescend unto any condition for their good and salvation That was the end of all this dispensation And the Lord Christ was not humbled and made less than the Angels without his own Will and consent His Will and good liking concurred unto this work Hence when the Eternal Counsel of this whole matter is mentioned it is said of him as the Wisdom of the Father that he rejoyced in the habitable part of the earth and his delights were with the Sons of men Prov. 8.31 He delighted in the counsel of redeeming and saving them by his own Humiliation and suffering And the Scripture makes it evident upon these two considerations First In that it shews that what he was to do and what he was to undergo in this work was proposed unto him and that he willingly accepted of the terms and conditions of it Psalm 40.6 God sayes unto him that sacrifice and offering would not do this great work burnt-offering and sin-offering would not effect it that is no kind of Offerings or Sacrifices instituted by the Law were available to take away sin and to save sinners as our Apostle expounds that place at large Heb. 10 1 2 3 4. confirming his Exposition with sundry Arguments taken from their nature and Effects What then doth God require of him that this great design of the salvation of sinners may be accomplished even that he himself should make his own soul an offering for sin pour out his soul unto death and thereby bear the sin of many Isa. 53.10.12 That seeing the Law was weak through the flesh that is by reason of our sins in the flesh that he himself should take upon him the likeness of sinful flesh and become an offering for sin in the flesh Rom. 8.3 That he should be made of a woman made under the Law if he would redeem them that were under the Law Gal. 4.4 5. that he should make himself of no reputation but take upon him the form of a servant and be made in the likeness of man and being found in fashion as a man to humble himself and to become obedient unto death the death of the Cross Phil. 2.7 8. These things were proposed unto him which he was to undergo if he would deliver and save mankind And how did he entertain this proposal how did he like these Conditions I was not saith he rebellious I turned not away back Isa. 50.5 He declined them not he refused none of the terms that were proposed unto him but underwent them in a way of Obedience and that with Willingness Alacrity and delight Psal. 40.6 7 8. Thou saith he hast opened my ears or prepared a body for me wherein I may yield this obedience that the Apostle declares to be the sense of the expression Chap. 10. This Obedience could not be yielded without a body wherein it was performed and whereas to hear or to have the ear opened is in the Scripture to be prepared unto obedience the Psalmist in that one Expression Mine ear hast thou opened comprizeth both these even that Christ had a body prepared by a Synechdoche of a part for the whole and also in that body he was
ready to yield obedience unto God in this great work which could not be accomplished by Sacrifices and Burnt-offerings And this readiness and willingness of Christ unto this work is set out under three heads in the ensuing words 1. His Tender of himself unto this work then said he Lo I come in the volume of thy book it is written of me This thou hast promised this is recorded in the head beginning of thy book namely in that great Promise Gen. 3.15 That the seed of the woman should bruise the head of the serpent and now thou hast given me and prepared me in the fulness of time a Body for that purpose Lo I come willing and ready to undertake it 2. In the frame of his mind in this engagement he entred into it with great delight I delight to do thy will O my God he did not delight in the thoughts of it only of old as before and then grew heavy and sorrowful when it was to be undertaken but he went unto it with cheaâ—fulness and delight although he knew what sorrow and grief it would cost him before it was brought unto perfection 3. From the Principle whence this Obedience and delight did spring which was an universal conformity of his Soul Mind and Will unto the Law Will and Mind of God thy Law is in my heart in the midst of my bowels every thing in me is compliant with thy Will and Law There is in me an universal conformity thereunto Being thus prepared thus principled he considered the Glory that was set before him the glory that would redound unto God by his becoming a Captain of salvation and that would ensue unto himself He endured the Cross and despised the shame He. 12.2 He armed himself with those considerations against the hardships and sufferings that he was to meet withall as the Apostle adviseth us with the like mind when we are to suffer 1 Pet. 4.1 By all which it appears that the Good will and Love of Jesus Christ was in this matter of being humbled and made less than Angels as the Apostle sayes expresly that he humbled himself and made himself of no reputation Phil. 2.7 8. as well as it is here said that God humbled him or made him less than Angels Secondly The Scripture peculiarly assigns this work unto the Love and Condescension of Christ himself For although it abounds in sitting forth the Love of the Father in the designing and contriving this work and sending his Son into the world yet it directs us unto the Lord Christ himself as the next immediate cause of his engaging into it and performance of it So saith the Apostle Gal. 2.20 I live by the faith of the Son of God that is by faith in him who loved me and gave himself for me It was the Love of Christ that moved him to give himself for us which is excellently expressed in that doxology Rev. 1.5 6. To him that loved us and washed us in his own blood from our sins and hath made us Kings and Priests unto God and his Father unto him be glory and dominion for ever and ever Amen All this was the fruit of his Love and therefore unto him is all Praise and Honour to be given and ascribed And so great was this Love of Christ that he declined nothing that was proposed unto him This the Apostle calls his Grace 2 Cor. 8 9. Ye know the Grace of our Lord Jesus Christ that though he was rich yet for your sakes he became poor that ye through his poverty might be rich He condescended unto a poor and low condition and to suffer therein for our good that we might be made partakers of the Riches of the Grace of God And this was the love of the Person of Christ because it was in and wrought equally in him both before and after his Assumption of our nature Now the Holy Ghost makes an especial Application of this truth unto us as unto one part of our Obedience Phil. 2.5 Let this mind be in you which was also in Christ Jesus and what that mind was he declares in the ensuing Verses laying out his infinite condescension in taking our nature upon him and submitting to all misery reproach and death it self for our sakes If this mind were in Christ should not we endeavour after a Readiness and Willingness to submit our selves unto any condition for his glory Forasmuch saith Peter as Christ hath suffered for us in the flâ—sh arm your selves likewise with the same mind 1 Pet. 4.1 Many difficulties will lye in our way many Reasonings will rise up against it if we consult with flesh and blood but saith he arm your selves with the same mind that was in Christ get your souls strengthened and fenced by Grace against all Oppositions that you may follow him and imitate him Some that profess his name will suffer nothing for him if they may enjoy him or his wayes in peace and quietness well and good but if Persecution arise for the Gospel immediately they fall away These have neither lot nor portion in this matter Others the most the best have a secret lothness and unwillingness to condescend unto a condition of trouble and distress for the Gospel Well if we are unwilling hereunto What doth the Lord Christ lose by it Will it be any real Abatement of his honour or glory Will he lose his Crown or Kingdom thereby So far as suffering in this world is needful for any of his blessed Ends and Purposes he will not want them who shall be ready even to dye for his name sake But what if he had been unwilling to be humbled and to suffer for us If the same mind had been in Christ as was in us what had been our state and condition unto eternity In this Grace Love and Willingness of Christ lyes the foundation of all our Happiness of all our Deliverance from misery and ruine and shall we reckon our selves to have an interest therein and yet find our selves altogether unready to a conformity unto him Besides the Lord Christ was really rich when he made himself poor for our sakes he was in the form of God when he took upon him the form of a servant and became for us of no reputation nothing of this was due to him or belonged unto him but meerly on our account But we are in our selves really poor and obnoxious unto infinitely more miseries for our own sins than what he calls us unto for his name Are we unwilling to suffer a little light transitory trouble in this world for him without whose sufferings for us we must have suffered misery and that Eternal whether we would or no And I speak not so much about suffering it self as about the mind and frame of Spirit wherewith we undergo it Some will suffer when they cannot avoid it but so unwillingly so unchearfully as makes it evident that they aim at nothing nor act from no Principle but meerly that they dare not
in your minds The Sons of God are sometimes ready to think it strange that they should fall into calamity and distresses and are apt to say with Hezekiah Remember O Lord we beseech thee how we have walked before thee in truth and with an upright heart and have done that which is good in thy sight and weep sore supposing that this might have freed them from oppositions and Persecutions And as it was with Gideon when the Angel told him the Lord was with him He replies Whence is all this evil come upon us For when they find it is otherwise and begin to apply themselves unto their condition yet if their troubles continue if they are not in their season removed they are ready to be weary and faint in their minds But saith the Apostle consider the Captain of your salvation he hath set you another manner of Example notwithstanding all his sufferings he fainted not The like Argument he presseth Chap. 13.12 13. And the Scripture in many places represents unto us the same consideration The Jews have a saying that a third part of the afflictions and troubles that shall be in the world do belong unto the Messiah But our Apostle who knew better than they makes all the afflictions of the Church to be the afflictions of Christ Col. 1.24 who both before underwent them in his own person and lead the way to all that shall follow him And as the Obedience of Christ which is our pattern doth incomparably exceed what ever we can attain unto so the sufferings of Christ which are our Example did incomparably exceed all that we shall be called unto Our pattern is excellent inimitable in the substance and parts of it unattainable and unexpressible in its degrees and he is the best Proficient who attends most thereunto But what is the End of all this Obedience and suffering death lyes at the door as the Ocean whereunto all these streams do run and seems to swallow them up that there they are lost for ever No for 3. This Captain of our salvation is gone before us in passing through death and entring into glory He hath shewed us in his own Resurrection that great pledge of our immortality that death is not the end of our course but a passage into another more abiding condition He promiseth that whosoever believeth on him that they shall not be lost or perish or consumed by death but that he will raise them up at the last day John 6.39.40 But how shall this be confirmed unto them Death looks ghastly and dreadful as a Lyon that devours all that come within his reach why saith Christ behold me entring into his jaws passing through his power rising from under his dominion and fear not so shall it be with you also This our Apostle disputes at large 1 Cor. 15.12 13 14 15 16 17 18 19 20 21. He is gone before us through death and is become the first fruit of them that sleep And had Christ passed into Heaven before he dyed as did Enoch and Elijah we had wanted the greatest Evidence of our future immortality What then remains for the finishing of our course why the Captain of our salvation after he had suffered entred into Glory and that as our Leader or fore-runner Heb. 6.20 Jesus as our fore-runner is entered into Heaven He is gone before us to evidence unto us what is the End of our Obedience and Sufferings In all this is he a Captain and Leader unto the Sons of God Secondly He guides them and directs them in their way This also belongs unto him as their Captain and Guide Two things in this are they of themselves defective in 1. They know not the way that leads to happiness and glory and 2. They want ability to discern it aright when it is shewed unto them and in both they are relieved and assisted by their Leader in the first by his Word in the latter by his Spirit First Of themselves they know not the way as Thomas said how can we know the way The Will of God the Mysterie of his Love and Grace as to the way whereby he will bring sinners unto Glory is unknown to the Sons of men by nature It was a secret hid in God a sealed Book which none in Heaven or Earth could open But this Jesus Christ hath fully declared in his Word unto all the Sons that are to be brought unto glory He hath revealed the Father from his own bosome John 1.18 and declared those heavenly things which no man knew but he that came down from Heaven and yet at the same time was in Heaven John 3.12 13. In his Word hath he declared the Name and revealed the whole counsel of God and brought life and immortality to light 2 Tim. 1.10 What ever is any way needful useful helpful in their Obedience Worship of God Suffering Expectation of Glory he hath taught it them all revealed it all unto them Other Teachers they need not Had there been any thing belonging unto their way which he had not revealed unto them he had not been a perfect Captain of salvation unto them And men do nothing but presumptuously derogate from his Glory who will be adding and imposing their prescriptions in and about this way Again The Way being revealed in the Word he enables them by his Spirit to see discern and know it in such an holy and saving manner as is needful to bring them unto the End of it He gives them eyes to see as well as provides paths for them to walk in It had been to no purpose to have declared the way if he had not also given them light to see it This blessed work of his Spirit is every where declared in the Scripture Isa. 43.16 And by this means is he unto us what he was unto the Church in the Wilderness when he went before them in a Pillar of fire to guide them in their way and to shew them where they should rest And herein lyes no small part of the discharge of his Office towards us as the Captain of our salvation What ever acquaintance we have with the Way to Glory we have it from him alone and what ever Ability we have to discern the way he is the fountain and Author of it This God hath designed and called him unto And all our Wisdom consists in this that we betake our selves unto him to him alone for instruction and direction in this matter Mark 17.5 Doth not he deservedly wander yea and perish who in war will neglect the orders and directions of his General and attend unto every idle tale of men pretending to shew him a way that they have found out better than that which his Captain hath limited him unto Thirdly He supplyes them with strength by his Grace that they may be able to pass on in their way They have much work lyes before them much to do much to suffer and without him they can do nothing John 15.5
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. 〈◊〉 〈◊〉 〈◊〉
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Syriack quite omits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and reads only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non enim for he did not V.L. nusquam enim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he renders usquam any where and on the consideration of the negative particle is nusquam no where Beza non enim utique as Ours for verily he took not not reaching the force or use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arias non enim videlicet which answers not the intent of this place Erasmus fully and properly non enim sane usquam for verily not any where That is in no place of the Scripture is any such thing testified unto which way of Expression we observed our Apostle to use before Chap. 1.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex Angelis assumpsit he took not of or from among the Angels that is of their nature V.L. Arias angelos apprehendit he doth not take hold of Angels Beza Angelos assumpsit he assumed not he took not Angels to himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by an Enallage of time which ours follow He took not on him the nature of Angels But this change of the Tense is needless For the Apostle intends not to express what Christ had done but what the Scripture saith and teacheth concerning him in this matter That no where affirms that he takes hold of Angels The remaining words are generally rendered by Translators according to the Analogie of these Sed apprehendit assumit assumpsit semen Abrahae he laid hold of he takes he took the seed of Abraham only the Aethiopick reads them did he not exalt the seed of Abraham departing from the sense of the words and of the Text. The constant use of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the New Testament is to take hold of And so in particular it is elsewhere used in this Epistle Chap. 8.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the day that I took them by the hand In other Authors it is so variously used that nothing from thence can be determined as to its precise signification in this or any other place The first and proper sense of it is acknowledged to be to take hold of as it were with the hand And however the sense may be interpreted the Word cannot properly be translated any otherwise than to take For what some contend that the Effect or end of taking hold of that is to help to vindicate into liberty whence by Castalio it is rendered opitulatur yet it belongs to the design of the place not the meaning of the word which in the first place is to be respected Verse 16. For verily not any where doth he take Angels but he takes the seed of Abraham In the words there is first the Reference that the Apostle makes unto somewhat else whereby that which he declareth is confirmed For verily not any where that is that which he denyeth in the following words is no where taught in the Scripture as Chap. 7.5 For unto which of the Angels said he at any time That is there is no Testimony extant in the Scripture concerning them to that purpose So here no where is it spoken in the Scripture that Christ taketh Angels And what is so spoken he is said to do And thus also the Affirmative clause of his Proposition but he taketh the seed of Abraham is to be referred to the Scripture There it is promised there it is spoken and therein it is done by him Secondly That which he asserteth hath the nature of a discrete axiom wherein the same thing is denyed and affirmed of the disparates expressed and that univocally in the same sense he took not Angels but he took the seed of Abraham And this we being referred to the Scripture for the proof and confirmation of gives light and perfect understanding into the meaning of the words For how doth Christ in the Scripture take the seed of Abraham in such a sense as that therein nothing is spoken of him in reference unto Angels It is evident that it was in that he was of the Posterity of Abraham according to the flesh that he was promised to Abraham that he should be of his seed yea that he should be his seed as Gal. 3.6 This was the great Principle the great expectation of the Hebrews that the Messiah should be the seed of Abraham this was declared unto them in the Promise and this accordingly was accomplished And he is here said to take the seed of Abraham because in the Scripture it is so plainly so often affirmed that he should so do when not one word is any where spoken that he should be an Angel or take their nature upon him And this as I said gives us the true meaning of the words The Apostle in them confirms what he had before affirmed concerning his being made partaker of flesh and bloud together with the children This saith he the Scripture declares wherein it is promised that he should be of the seed of Abraham which he therein takes upon him and which was already accomplished in his being made partaker of flesh and bloud See Joh. 1.14 Rom. 9.5 Gal. 4.4 chap. 3.16 This then the Apostle teacheth us that the Lord Christ the Son of God according to the Promise took to himself the nature of man coming of the seed of Abraham that is into personal union with himself but took not the nature of Angels no such thing being spoken of him nor concerning him any where in the Scripture And this exposition of the words will be farther evidenced and confirmed by our examination of another which with great endeavour is advanced in opposition unto it Some then take the meaning of this Exposition to be that the Lord Christ by his participation of flesh and blood brought help and relief not unto Angels but unto men the seed of Abraham And they suppose to this purpose that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to help to succour to relieve to vindicate into liberty Of this mind are Castalio and all the Socinians among those of the Roman Church Ribera Estius also and A Lapide speak doubtfully in the case Of Protestants Camero and Grotius who affirms moreover that Chrysostom and the Greek Scholiasts so interpret the place and words which I should have marvelled at had I not long before observed him greatly to fail or mistake in many of his Quotations Chrysostom whom he names in particular expresly referreth this whole verse unto the Lord Christs Assumption of the nature of man and not of the nature of Angels The same also is insisted on by Theophylact and Oecumenius without any intimation of the sense that Grotius would impose upon them The Socinians embrace and endeavour to confirm this second Exposition of the words and it is their concernment so to do For if the words express that the Lord Christ assumed humane nature
doth not directly or properly signifie to help or to relieve but signifying to take hold of is transferred unto that use and sense I ask where by whom in what Author If he says in this place by the Apostle that will not prove it and where any will plead for the metaphorical use of a word they must either prove that the sense of the place where it is used inforces that acceptation of it or at least that in like cases in other places it is so used neither of which are here pretended But he proceeds Quod hic dicit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 18. per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 effert de eadem enim re uâ—robique agitur rationem consequentiae argumenti quod in hoc versiculo proponit illio explicat This is but imagined the contrary is evident unto every one upon the first view of the Context Here the Apostle discourseth the Reason of the Humiliation of Christ and his taking flesh there the benefit of his Priestly Office unto them that do believe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is therefore properly assumo accipio to take unto or to take upon And the Apostle teacheth us by it that the Lord Christ took unto him and took on him our Humane Nature of the seed of Abraham That the Genuine sense of the place may be yet more fully vindicated I shall farther consider the exceptions of a very learned man unto our Interpretation of the words and his Answers unto the Reasons whereby it is confirmed First he says that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being in the present tense signifieth a continued action such as Christs helping of us is but his assumption of humane nature was a momentaneous action which being past long before the Apostle would not express it as a thing present It is generally answered unto this exception that an enallage is to be allowed and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is usual in the Scripture So Joh. 1.31 chap. 21.13 But yet there is no just necessity of supposing it in this place The Apostle in his usual manner disputing with the Hebrews on the principles wherein they had been instructed from the Old Testament minds them that there is nothing said therein of his taking upon him the nature of Angels but only of the seed of Abraham So that he takes is he doth so in the Scripture that affirms him so to do and in respect hereunto the expression in the present tense is proper to his purpose This way of arguing and manner of expression we have manifested on chap. 1.5 Again he addes this expression He took not on him Angels for the nature of Angels is hard and uncouth as it would be in the affirmative to say assumpsit homines or hominem he took men or a man which we say not although we do that he took humane nature But the reason of this phrase of speech is evident Having before affirmed that he was partaker 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of flesh and blood whereby the nature of man is expressed repeating here again the same assertion with respect unto the Promise and a negation of the same thing in reference unto Angels because their nature consisteth not of flesh and blood he expresseth it indefinitely and in the concrete he took not them that is not that in and of them which answers unto flesh and blood in the children that is their nature So that there is no need to assert as he supposeth some may do that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ought to be repeated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and referred unto those bodies which the Angels assumed for a season in their Apparitions under the Old Testament there being only an Elipsis easie to be supplied of that in them which answers unto flesh and blood in the children Thirdly The Apostle he saith sheweth verse 17. that Christ ought in all things to be made like unto us by this reason Quod non assumpsit Angelos sed semen Abrabae But if this be to take on him the nature of man he comes to prove the same thing by the same For to be made like unto us and to assume humane nature differ only in words and not really or indeed But take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to help or relieve and all things agree For because he came to help us and not Angels it became him to be made like unto us But herein lies a double mistake First in the scope and argument of the Apostle for those words in the beginning of the 17 verse are not an Inference or Conclusion from what is asserted in this verse but an Affirmation of the necessity of what is there asserted from that which follows in the same verse that he might be a faithful High Priest Secondly those words like unto us do not intend his conformity unto us in his participation of humane nature which he had on other reasons before confirmed but in the sufferings and temptations which there he insists upon Fourthly The seed of Abraham he says is a collective expression and denotes many at least it must denote the person of some man which Christ did not assume And therefore it is the spiritual seed of Abraham that is intended that is believers And the Apostle so calls them because the Hebrews were well pleased with the mention of that priviledge But this will not abide the examination The great promise of old unto Abraham was that in his seed all the nations of the earth should be blessed The intendment of that Promise was that the Messiah should be his seed of his posterity That by this seed one individual was intended our Apostle declares Gal. 3.16 As Christ in like manner is said to be of the seed of David according to the flesh Rom. 1.3 Of this Promise the Apostle minds the Hebrews So that his taking on him the seed of Abraham is not the assuming of many nor of the person of any one of them but meerly his being made of the seed of Abraham according to the Promise And to bend these words unto any other sense than the accomplishment of the Promise made to Abraham that Christ should be of his seed is plainly to pervert them And this is all of weight that I can meet withall which is objected unto our interpretation of this place which being removed it is further established Lastly in the disparate removed by Angels the good Angels not fallen Angels are principally regarded Of fallen Angels he had newly spoken under the collective expression the devil who had the power of death Norare it may be the devils any where called absolutely by the name of Angels but they are termed either evil Angels or Angels that sinned that left their habitation that are to be judged the devils Angels or have some or other peculiar Adjunct whereby they are marked out and distinguished Now it cannot be that this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if it be interpreted
A person offended to be pacified attoned reconciled 3. A person offending to be pardoned accepted 4. A Sacâ—iâ—ice or other means of making the attonement sometimes one is expressed sometimes another but the use of the word hath respect unto them all And in vain doth Crellius pretend ad Grot. ad cap. 7. p. 360. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the same and denote the same thing the former always denoting the person offended the latter the person offending or the offence it self the one is to attone or appease another the other to make attonement for another which surely are sufficiently different 3. The Jews to whom Paul wrote knew that the principal work of the High Priest was to make attonement with God for sin whereof their Expiations and freedom from it was a consequent and therefore they understood this act and duty accordingly it bâ—ing the usual expression of it that the Apostle applies unto it They knew that the great work of their High Priest was to make attonement for them for their sins and transgressions that they might not die that the punishment threatned in the Law might not come upon them as Levit. 16.10 and 21. is fully declared And the Apostle now instructs them in the substance of what they had before attended unto in types and shadows Nor is there any mention in the Scripture of the expiation of sins but by attonement nor doth this word ever in any place signifie the real cleansing of sin inherent from the sinner so that the latter sense proposed hath no consistency with it The difficulty pretended from the construction is not of any moment The sense and constant use of the word being what we have evinced there must be an Ellipsis supposed and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same in sense with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make reconciliation with God for sins as the same phrase is in other places explained Sixthly There is a farther double enforcement of the necessity of what was before affirmed concerning his being made like unto his brethren in all things with reference unto his Priesthood and the first is taken from what he did or suffered in that condition the other from the benefits and advantages which ensued thereon The first in those words For that he himself hath suffered being tempted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for in that that is say some in the same nature he suffered in the flesh that he took being tempted But the words seem rather only an illation of what the Apostle concludes or infers from that which he had before laid down 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereas in as much seeing that so both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are often used Rom. 6.12 Now it is here affirmed of Christ that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he suffered being tempted not it hapned unto him to be tempted which we before rejected The Vulgar Latin and Expositors following that Translation He suffered and was tempted But the and inserted we have shewed to be superfluous and it is acknowledged to be so by Erasmus Estius A Lapide though Tena with some others contend for the retaining of it It is not the suffering of Christ in general that is here intended nor is the end mentioned of it that of his suffering in general which was to make reconciliation but the succouring and relieving of them that are tempted which regards the sufferings that befell him in his temptations It is not his sufferings absolutely considered nor his being tempted that is peculiarly designed but his suffering in his temptation as was before observed To know then what were these sufferings we must enquire what were his temptations and how he was affected with them To tempt and temptations are things in themselves of an indifferent nature and have no moral evil in them absolutely considered What ever attends them of that kind proceeds either from the intention of the tempter or the condition of them that are tempted Hence God is said to tempt men but not to induce them unto sin Gen. 22.1 James 1.13 What of evil ensues on temptation is from the tempted themselves Moreover though temptation seems to be of an active importance yet in it self it is meerly for the most part neutral Hence it compriseth any thing state or condition whereby a man may be tried exercised or tempted And this will give us light into the various temptations under which the Lord Christ suffered For although they were all external and by impressions from without yet they were not confined unto the assaults of Sathan which are principally regarded under that name Some of the heads of them we may briefly recount 1. His state and condition in the world He was poor despised persecuted reproached especially from the beginning unto the end of his publick ministery Herein lay one continued temptation that is a trial of his obedience by all manner of hardships Hence he calls this whole time the time of his temptations You have abode with me in my temptations or in the work that he carried on in a constant course of temptation arising from his outward state and condition See James 1.2 1 Pet. 5.9 In this temptation he suffered Hunger Poverty Weariness Sorrow Reproach Shame Contempt wherewith his holy Soul was deeply affected And he underwent it cheerfully because it was to be the condition of them whose preservation and salvation as their High Priest he had undertaken as we shall see And his experience hereof is the spring of their comfort and safety 2. Whilst he was in this state and condition innumerable particular temptations befell him under all which he suffered 1. Temptations from his Relations in the flesh being disregarded and disbelieved by them which deeply affected his compassionate heart with sorrow 2. From his Followers being forsaken by them upon his preaching the Mysteries of the Gospel 3. From his chosen Disciples all of whom left him one denyed him and one betrayed him 4. From the anguish of his Mother when a sword pierced through her soul in his sufferings 5. From his enemies of all sorts All which are at large related in the Gospel from all which his sufferings were inexpressible 3. Satan had a principal hand in the temptations wherein he suffered He set upon him in the entrance of his Ministery immediately in his own Person and followed him in the whole course of it by the instruments that he set on work He had also a season an hour of darkness allowed unto him when he was to try his utmost strength and policy against him under which assault from him he suffered as was fore-told from the foundation of the world the bruising of his heel or the temporal ruine of all his concernments 4. Gods desertion of him was another temptation under which he suffered As this was most mysterious so his sufferings under it were his greatest perplexity Psal. 22.1 2. Heb. 5.7 These
indignation against their obstinacy for any one seriously to consider how wofully they wrest the words up and down to make a tolerable application of them unto Hezekiah whom they would fix this Prophesie upon and on the occasion given us by the Targum I shall take a little view of their sentiments on this place of the Prophet That of old they esteemed a Prophesie of the Messiah not only the Targum as we have seen but the Talmud also doth acknowledge Besides also they manifest the same conviction in their futilous Traditions In Tractat. Saned Distino Cholech They have a Tradition that God thought to have made Hezekiah to be the Messiah and Senacherib to have been Gog and Magog but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Property of Judgement interposed and asked why David rather was not made the Messiah who had made so many Songs to the praise of God And Rabbi Hillel as we shall see afterwards contended that Israel was not any more to look for a Messiah seeing they enjoyed him in Hezekiah Now these vain Traditions arose meerly from the concessions of their old Masters granting the Messiah to be here spoken of and the craft of their later ones wresting the words unto Hezekiah so casting them into confusion that they knew not what to say nor believe But let us see how they acquit themselves at last in this matter Four things are here promised concerning this Child or Son that should be given § 33 unto the Church 1. That the Government should be on his shoulder 2. That his name should be callâ—d Wonderful Counsellor the mighty God the Everlasting Father the Prince of Peace 3. That of the increase of his Government there should be no end 4. That he should sit on the Throne of David to order it for ever And we may see how well they accommodate these things unto Hezekiah their endeavours being evidently against the Faith of the antient Church the Traditions of their Fathers and it may be doubted their own light and conviction First The Government shall be on his shoulder saith Sol. Jarchi Because the Rule and yoke of God shall be upon him in the study of the Law This pleaseth not Kimchi as it is indeed ridiculous and therefore he observeth that mention is not made of the Shoulder but with reference unto Burden and weight whence he gives this interpretation of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because Ahaz served the King of Assyria and his burden was on his shoulder he sayes of this Child he shall not be a servant with his shoulder but the Government shall be on him And this it seems is all that is here promised and this is all the concernment of the Church in this Promise Hezekiah shall not serve the King of Assyria Neither is it true that Ahaz served the King of Assyria under tribute and it may seem rather that Hezekiah did so for a season seeing it is expresly said that he rebelled against him and served him no more 2 Chron. 18. v. 7. Yea plainly he did so and paid him by way of tribute three hundred Talents of Silver and thirty talents of Gold 2 Kings 18. v. 14. So He. Aben Ezra passeth over this expression without taking notice of it Secondly As to the name ascribed unto him they are for the most part agreed and § 34 unless that one evasion which they have fixed on will relieve them they are utterly silent Now this is as was before declared that the words are to be read The Wonderfull Counsellor the mighty God the Everlasting Father shall call his Name the Prince of Peace so that the Prince of Peace only is the name of the promised Child all the rest are the Name of God But 1. If words may be so transposed and shufled together as they are to produce this sense there will nothing be left certain in the Scripture nor can they give any one instance of such a disposal of words as they fancy in this place 2. The very reading of the words rejects this Gloss He shall call his Name Wonderfull 3. It is the name of the Child and not of God that gives him which is expressed for the comfort of the Church 4. What tolerable Reason can be given for such an accumulation of Names unto God in this place 5. There is nothing in the lâ—ast not any distinctive accent to separate between the Prince of Peace and the expressions foregoing but the same Person is intended by them all so that it was not Hezekiah but the mighty God himself who in the Person of the Son was to be incarnate that is here spoken of Besides on what account should Hezekiah so eminently be called The Prince of Peace § 35 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Prince is never used in the Scripture with reference unto any thing but he that is so called hath chief Power and Authority over that whereof he is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prince Chief or Captain as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the General or Chief Commander of the Army under whose Command and at whose disposal it is By the Greeks it is rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Apostle calls our Lord Jesus Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 13.15 the Prince of Life and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 2. v. 10. The Prince or Captain of Salvation Nor is the word once in the Old Testament applied unto any one but he that had Power and Authority over that which he was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Prince of to give grant or dispose of it as he thought meet And in what sense then can Hezekiah be called the Prince of Peace Had he the Power of Peace of any sort in his hand Was he the Lord of it Was it at his disposal The most of his reign he spent in War first with his Neighbours the Philistins 2 Kings 18. v. 8. And afterwards with the King of Assyria who took all the Cities of Juda one or two only excepted 2 Kings 18. v. 13. And in what sense shall he be called the Prince of Peace The Rabbins after their wonted manner to fetch any thing out of a word whether it be ought to their Purpose or no answer that it was because of that saying Isa. 39. v. 8. For there shall be Peace and Truth in my dayes But this being spoken with respect unto the very latter part of his Raign and that only with reference unto the Babylonian Captivity which was afterwards to ensue is a sorry foundation to entitle him unto this illustrious Name the Captain Prince or Lord of Peace which bespeaks one that had all Peace and that in the Scripture Language is all that is Good or prosperous both temporal and spiritual in reference unto God and man in his power and disposal And yet this is the utmost that any of them pretend to give countenance unto this Appellation § 36 Abarbinel who heaps together
the Interpretations Conjectures and Traditions of most that went before him seems to agree with Kimchi in that of the Government being upon his Shoulder because his Father Ahaz sent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Present unto the King of Assyria but he did not whereas it is expresly said that he paid him Tribute of three hundred Talents of Silver and thirty Talents of Gold for the raising whereof he emptied his own Treasures and the Treasures of the House of God yea and cut off the Gold from the Doors and Pillars of the Temple 2 Kings 18. v. 15 16. yet he mentions that other fancy of Rashi about the study of the Law and so leaves it But in this of the Name ascribed unto him he would take another course For finding Hezekiah in their Talmud Tract Saned Pereck Chelek called by his Masters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He who had eight names as Senacherib is also childishly there said to have had he would in the first place ascribe all these names unto Hezekiah giving withall such Reasons of them as I dare not be so importune on the Readers patience as to transcribe and himself after he had ascribed this Opinion to Jonathan the Targumist and Rashi embraceth the other of Kimchi before confuted And yet knows not how to abide by that neither § 37 Thirdly How can it be said of Hezekiah that of the increase of his Government there should be no end seeing he lived but four and fifty years and reigned but twenty five And his own Son Manasseh who succeeded him was carried captive into Babylâ—n But as unto this Question and that which follows about his sitting upon the Throne of David for ever after they have puzled themselves with the great Mysterie of Mem Clausum in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they would have us to suppose that these words concerned only the life of Hezekiah though it be not possible that any other word should be used more significantly expressing Perpetuity Of the increase of his Government 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no end it shall be endless and he shall rule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from hence or now and unto for ever for evermore And thus by the Vindication of this Place from the Rabbinical Exceptions we have not only obtained our principal intention about the promise of a Deliverer but also shewed who and what manner of Person he was to be even a Child that was to be born who should also be the Mighty God the Everlasting Father the Prince of Peace whose Rule and Dominion was to endure for ever § 38 Isaiah 10. v. 27. The yoke shall be destroyed because of the Annointing Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the People shall be broken before the Messiah And it may be some respect may be had in these words unto the Promised Seed upon whose account the yoke of the oppressors of the Church shall be broken but the words are variously interpreted and I shall not contend § 39 Isaiah 11.1 And there shall come forth a rod out of the stemm of Jesse and a branch shall grow out of his Roots Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And a King shall come forth from the Sons of Jesse and Messiah shall be annointed from the Sons of his Sons his Posterity Ver. 6. The Wolf shall dwell with the Lamb Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the dayes of the Messiah of Israel peace shall be multiplyed in the earth and the Wolf shall dwell with the Lamb. That this Chapter contains a Prophesie of the Messiah and his Kingdom and that immediately and directly all the Jews confess Hence is that part of their usual Song in the Evening of the Sabbath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shake thy self from dust arise My People clothed in glorious guise For from Bethlehem Jesse's Son Brings to my soul Redemption They call him the Son of Jesse from this place which makes it somewhat observable that some Christians as Grotius should apply it unto Hezekiah Judaizing in their interpretations beyond the Jews Only the Jews are not well agreed in what sense those words the Wolf shall dwell with the Lamb and the Leopard shall lye down with the Kid c. are to be understood Some would have it that the nature of the brute Beasts shall be changed in the dayes of the Messiah but this is rejected by the wisest of them as Maimonides Kimchi Aben Ezra and others and these interpret the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 allegorically applying them unto that Vniversal Peace which shall be in the world in the dayes of the Messiah But the Peace they fancy is far from answering the words of the Prophesie which express a change in the nature of the worst of men by vertue of the Rule and Grace of the Messiah I cannot but add that Abarbinel writing his Commentaries about the time that the Europaean Christian Nations were fighting with the Saracens for the Land of Palestine or the Holy Land he interprets the latter end of the tenth Chapter to the destruction of them on both sides by God whereon their Messiah should be revealed as is promised in this which he expresseth in the close of his Exposition of the first Verse of Chap. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And there shall prevail great War between the Nations of the world one against another on or for the Holy Land and strong Nations shall fall in it by the sword of one another and therefore it is said behold the Lord the Lord of Host shall lop Chap. 10. v. 33. And a little after he adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the middest of that War shall Messiah the King be revealed For those Nations he would have had to be Gog and Magog and in many places doth he express his hopes of the ruine of the Christians by that War but the issue hath disappointed his hopes and desires Ise. 16. v. 1. Send ye the Lamb to the Ruler of the Land Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 § 40 They shall bring their Tribute unto the Messiah of Israel Oâ—serving as it should seem that the Moabites unto whom these words are spoken were never after this time tributary to Judah and withall considering the Prophesie of v. 5. which he applies also and that properly unto the Messiah the Targumist conceived him to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Ruler here mentioned unto whom the Moabites are invited to yield obedience and I conceive it will not be very easie to fix upon a more genuine sense of the words So also ver 5. Then shall the Throne of the Messiah of Israel be prepared in Goodness Doubtless with more Truth than those Christians make use of who wrest these words also to Hezekiah Isa. 28.5 In that day shall the Lord of Hosts be for a Crown of Glory Targum § 41 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Messiah of the Lord of Hosts the Lord