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
evident but also by all acknowledged who are able to judge of them Want of Catholick Tradition in all Ages of the Church from the first giving forth of § 39 any Writing testifying unto its Divine Original is another impeachment of its pretence unto Canonical Authority And this Argument ariseth fatally against the Apochryphal Books before mentioned Some of them are expresly excluded from the Canon by many of the antient Churches nor are any of them competently testified unto The Suffrage of this kind given unto our Epistle we have mentioned before The Doubts and Scruples of some about it have likewise been acknowledged That they are of no weight to be laid in the ballance against the Testimony given unto it might easily be demonstrated But because they were levied all of them principally against its Author and but by consequence against its Authority I shall consider them in a Disquisition about him wherein we shall give a further confirmation of the Divine Original of the Epistle by proving it undenyably to be Written by the Apostle St. Paul that eminent Penman of the Holy Ghost Thus clear stands the Canonical Authority of this Epistle It is destitute of no evidence § 40 needful for the manifestation of it nor is it obnoxious unto any just exception against its claim of that priviledge And hence it is come to pass that what ever have been the fears doubts and scruples of some the rash temerarious Objections Conjectures and Censures of others the Care and Providence of God over it as a parcel of his most holy Word working with the prevailing evidence of its Original implanted in it and its Spiritual Efficacy unto all the ends of holy Scripture hath obtained an absolute Conquest over the hearts and minds of all that believe and setled it in a full possession of Canonical Authority in all the Churches of Christ throughout the world Exercitatio II. Of the Penman of the Epistle to the Hebrews Knowledge of the Penman of any part of Scripture not necessary Some of them utterly concealed The Word of God gives Authority unto them that deliver it not the contrary Prophets in things wherein they are not actually inspired subject to mistake St. Paul the Writer of this Epistle The haesitation of Origen Heads of Evidence Vncertainty of them who assign any other Author St. Luke not the Writer of it Nor Barnabas The Epistle under his name Counterfeit His Writing of this Epistle by sundry Reasons disproved Not Apollos Nor Clemens Nor Tertullian Objections against St. Pauls being the Penman Dissimilitude of Style Admitted by the Antients Answer of Origen rejected Of Clemens Hierom c. rejected likewise St. Paul in what sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His Eloquence and Skill Causes of the difference in Style between this and other Epistles Coincidence of Expressions in it and them The Epistle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Answer of Hierom Rejected Of Theodoret. Of Chrysostome Prejudice of the Jews against St. Paul Not the Cause of the Forbeâ—rance of his Name The true Reason thereof The Hebrews Church State not Changed Faith Evangelical educed from Old Testament Principles and Testimonies Thâ—se pressed on the Hebrews not meer Apostolical Authority Haesitation of the Latin Church about this Epistle answered Other Exceptions from the Epistle it self removed Arguments to prove St. Paul to be the Writer of it Testimony of St. Peter 2 Epist. 3. v. 15 16. Considerations upon that Testimony The second Epistle of St. Peter Written to the same Persons with the First The First Written unto the Hebrews in their Dispersion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what S. Paul wrote an Epistle unto the same Persons to whom St. Peter wrote That this Epistle Not that to the Galathians Not one lost The Long-suffering of God how declared to be salvation in this Epistle The Wisdom ascribed unto St. Paul in the Writing of this Epistle wherein it appears The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of it Weight of this Testimony The suitableness of this Epistle unto those of the same Author Who competent Judges hereof What required thereunto Testimony of the first Churches or Catholick Tradition Evidences from this Epistle its self The general Argument and Scope Method Way of Arguing All the same with St. Pauls other Epistles Skill in Judaical Learning Traditions and Customs Proper to St. Paul His Bonds and Sufferings His Companion Timothy His Sign and Token subscribed SECOND DISSERTATION § 1 THE Divine Authority of the Epistle being vindicated it is of no great Moment to enquire scrupulously after its Penman Writings that proceed from Divine Inspiration receive no addition of Authority from the Reputation or Esteem of them by whom they were written And this the Holy Ghost hath sufficiently manifested by shutting up the Names of many of them from the knowledge of the Church in all Ages The Close of the Pentateuch hath an uncertain Pen-man unless we shall suppose with some of the Jews that it was written by Moses after his Death Divers of the Psalms have their Penmen concealed as also have the whole Books of Joshua Judges Samuel Kings Ruth Esther Job and the Chronicles are but guessed at Had any prejudice unto their Authority ensued this had not been For those whose Authors are known they were not esteemed to be given by Prophesie because they were Prophets but they were known to be Prophets by the Word which they delivered For if the Word Delivered or Written by any of the Prophets was to be esteemed Sacred or Divine because delivered or Written by such Persons as were known to be Prophets then it must be because they were some other way known so to be and Divinely Inspired as by Working of Miracles or that they were in their dayes received and testified unto as such by the Church But neither of these can be asserted For as it is not known that any one Penman of the Old Testament Moses only excepted ever wrought any miracles so it is certain that the most and chiefest of them as the Prophets were rejected and condemned by the Church of the dayes wherein they lived The only way therefore whereby they were proved to be Prophets was by the Word it self which they delivered and wrote and thereon depended the Evidence and Certainty of their being Divinely inspired See Amos 7.14 15 16. Jer. 23.25 26 27 28 29 30 31. And setting aside that actual Inspiration by the Holy Ghost which they had for the Declaration and Writing of that Word of God which came unto them in particular and the Prophets themselves were subject to mistakes So was Samuel when he thought Eliab should have been the Lords Annointed 1 Sam. 16.6 and Nathan when he approved the purpose of David to build the Temple 1 Chron. 17.2 and the great Elijah when he supposed none left in Israel that worshipped God aright but himself 1 Kings 19.14 18. It was then as we said the Word of Prophesie that gave the Writers of it the Reputation and
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
King 6.23 28. 2 Chron. 3.11 12 13. § 19 And this was that appearance of his Glory which the Lord God of Israel granted unto his Church of old which though it were beautiful and excellent as appointed by himself yet was it but carnal and worldly in comparison of the Heavenly and glorious mysteries of the Gospel especially of him who being obscurely shadowed out by all this preparation of Glory was in himself the real brightness of his Glory and the express image of his Person as shall further be declared on chap. 1.3 Exercitatio XXIII Of the Office of the Priesthood the High Priest in particular The most illustrious Type of Christ. The Call of Aaron unto the Priesthood Things concurring unto his Call and Separation unto his Office The Garments prescribed unto him Ordinary Extraordinary The Nature of the Office of the High Priest What he performed himself alone What with the Assistance of other Priests What with the Assistance of Priests and Levites His blessing the people His judging of them The succession of these Priests How many served under the Tabernacle How many under the First Temple How many under the Second Temple The disturbance of this Succession Fatal End of the Aaronical Priesthood THe principal Glory or all Mosaical Worship consisted in the Person and Office § 1 of the High Priest The Scripture calls him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Great Priest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Priest with his Attendants of the same Family was the hinge whereon the whole Worship of the Judaical Church depended and turned And therefore our Apostle doth undeniably prove that the Law of Commandments contained in Ordinances was to be changed because there was a promise of raising up a Priest that was not of the House of Aaron nor of the Tribe of Levi which the observation of the Law in the Worship of God could not consist withal Heb. 7.11 12. Now this High Priest being in his Person and his Office the Most Illustrious Type of the Messiah and his Office and the principal means whereby God instructed his Church of Old in the Mysterie of the Reconciliation and Salvation of sinners most things concerning him are expresly and at large handled by our Apostle and must God assisting come under our consideration in the several places wherein by him they are insisted on I shall therefore here only in these previous discourses give a brief account of some such concernments of his Person and Office as will not directly again occur unto us What was the state and condition of the Priesthood in the Church from the § 2 foundation of the world untill the time we now treat of by whom that Office was executed how they came unto it and wherein it did consist I have declared elsewhere The Foundation of an especial Priesthood in the Church of Israel is laid Exod. 28. v. 1. Provision being made of Holy Things God proceeds to supply the Church with Holy or Dedicate Persons for their Administration The first thing expressed is the Call of the High Priest Hereof there are two parts First Gods Revelation and Authoritative Constitution concerning it Secondly His actual Consecration The former is expressed Exod. 28.1 And take thou unto thee Aaron thy Brother and his Sons that they may Minister unto me in the Priests Office Aaron was the Elder Brother of Moses born three years before him Exod. 7.7 and was now eighty four or eighty five years of Age when God thus calls and appoints him to the Office of the Priesthood With him all his Sons all the Males of his Family were dedicated unto the Service of God in their successive Generations And in this Call unto his Office he was a Type of Christ who entered not on his Priesthood but by the Designation and Authority of the Father Heb. 5.4 5. Secondly Unto the compleating of his Call there concurred his Consecration or Separation § 3 unto God at large described Exod. 29. In general it is expressed v. 1. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render to Hallow that is to sanctifie to separate unto God in the Work of the Priesthood This is general expression of his Consecration for what we afterwards translate to consecrate v. 9.29 respects only one particular Act of the whole work or Duty Now the parts hereof were many which may briefly be enumerated First There was their Manuduction their bringing to the Door of the Tabernacle chap. 29. v. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt bring them nigh the Word used in all sacred Approaches and Dedications to God The Priests themselves were made a Corban Secondly They were washed with water v. 4. Thou shalt wash them with water After this the Priests on all occasions were to wash themselves at present this being a sacred action and they being not as yet consecrated it was performed towards them by Moses who at this and other times discharged the Office of an Extraordinary Priest Thirdly Being washed they were cloathed with the Holy Garments v. 5 6. of which afterwards Fourthly The High Priest being cloathed was anointed with the Holy Oyle poured on his Head and running down over all his Garments v. 7. Psalm 132. v. 2. The making and use of this Ointment prefiguring the Unction of the Lord Christ with all the Graces of the Spirit Heb. 1.6 are declared Chap. 30. v. 25. Fifthly Sacrifices of all sorts were offered unto God 1. The Mincha or Meat-Offering 2. The Chataath or Sin-Offering v. 13 1 4. 3. The Hola or whole Burnt Offerings v. 18.25 4. Shelamim or Peace-Offerings v. 25. 5. Tenumoth and Tenuphoth Heave and Wave-Offerings v. 25 26. 6. Nesek or the Drink-Offerings v. 40. So that in the Consecration of the Priest all Sacrifices also were as it were a-new consecrated unto God Sixthly In the use of this Sacrifice there were five Ceremonies used belonging in a peculiar manner unto their Consecration 1. The Filling of their Hand Ver. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This we have rendred Thou shalt consecrate them as though their Consecration was some peculiar Act distinct from these prescribed Ceremonies But that which is thus expressed is only one of them or the putting of some parts of the Sacrifice into or upon their Hands to bear to the Altar which being the first Action in them belonging to the Sacerdotal Office for in all the former passages they were meerly passive is sometimes by a Synecdoche used for Consecration its self 2. The putting of Blood upon the Tips of their right Ears and upon the Thumbs of their right Hands and the great Toes of their right Feet v. 20. intimating their readiness to hear and perform the Will of God And this blood was taken from one of the Rams that was offered for a Burnt-Offering 3. The sprinkling of them with blood from the Altar and the Anointing Oyle together upon all their Garments v. 21. The Imposition or laying of their hands on the
thus stedfast upon the account of its being spoken from God and stands in no need of the contribution of any strength Authority or Testimony from men Church Tradition or ought else that is extrinsecal unto it The Testimonies given hereunto in the Scripture it self which are very many with the general Grounds and Reasons hereof I shall not here insist upon and that because I have done it elsewhere I shall only mention that one consideration which this place of the Apostle suggests unto us and which is contained in our second Observation from the word stedfast Take this word as spoken from God without the help of any other Advantages and the stedfastness of it is the Ground of Gods inflicting Vengeance on them that receive it not that obey it not Because it is his Word because it is cloathed with his Authority if men believe it not they must perish But now if this be not sufficiently evidenced unto them namely that it is his Word God could not be just in taking vengeance of them for he should punish them for not believing that which they had no sufficient Reason to believe which suits not with the Holiness and Justice of God The Evidence then that this Word is from God that it is his being the foundation of the Justice of God in his proceeding against them that do not believe it it is of indispensible necessity that he himself also do give that Evidence unto it For whence also should it have it from the Testimony of the Church or from Tradition or from probable moral inducements that men can tender one to another Then these two things will inevitably follow 1. That if men should neglect their duty in giving Testimony unto the Word as they may do because they are but men then God cannot justly condemn any man in the world for the neglect of his Word in not believing it or not yielding obedience unto it And the Reason is evident because if they have not sufficient Grounds to believe it to be his without such Testimonies as are not given unto it it is the highest Injustice to condemn them for not believing it and they should perish without a cause For what can be more unjust than to punish a man especially eternally for not doing that which he had no just or sufficient Reason to do This be far from God to destroy the innocent with the wicked 2. Suppose all men aright to discharge their duty and that there be a full Tradition concerning the Word of God that the Church give Testimony unto it and Learned men produce their Arguments for it if this all or any part hereof be esteemed as the sufficient Proposition of the Scripture to be the Word of God then is the Execution of infinite divine Justice built upon the Testimony of men which is not divine or infallible but such as might deceive For God on this supposal must condemn men for not believing with faith divine and infallible that which is proposed unto them by Testimonies and Arguments humane and fallible quod absit It remaineth then that the Righteousness of the Act of God in condemning unbelievers is built upon the Evidence that the Object of Faith or Word to be believed is from him And this he gives unto it both by the Impression of his Majesty and Authority upon it and by the Power and Efficacy wherewith by his Spirit it is accompanied Thus is every Word of God stedfast as a Declaration of his Will unto us by what means soever it is made known unto us V. Every Transaction between God and man is alwayes confirmed and ratified by promises and Threatnings Rewards and Punishments every trespass VI. The most glorious Administrators of the Law do stoop to look into the Mysteries of the Gospel See 1 Pet. 1.12 VII Covenant transgressions are attended with unavoidable penalties every transgression that is of the Covenant disannulling of it received a meet recompence of reward VIII The Gospel is a Word of Salvation to them that do believe IX The Salvation tendered in the Gospel is great Salvation X. Men are apt to entertain thoughts of escaping the wrath of God though they live in a neglect of the Gospel This the Apostle insinuates in that interrogation How shall we escape XI The neglecters of the Gospel shall unavoidably perish the wrath of God How shall we escape if we neglect so great salvation These last Observations may be cast into one Proposition and so be considered together namely That the Gospel is great Salvation which who so neglecteth shall therefore unavoidably perish without remedy We shall first enquire how the Gospel is said to be Salvation and that Great Salvation and then shew the equity and unavoidableness of their Destruction by whom it is neglected and therein the vanity of their hopes who look for an escaping in the contempt of it By the Gospel we understand with the Apostle the Word preached or spoken by Christ and his Apostles and now recorded for our use in the Books of the New Testament not exclusively unto what was declared of it in the Types and Promises of the Old Testament But by the way of Eminency we appropriate the whole name and nature of the Gospel unto that delivery of the Mind and Will of God by Jesus Christ which included and perfected all that had preceded unto that purpose Now the Gospel is salvation upon a double account First Declaratively In that the Salvation of God by Christ is declared taught and revealed thereby So the Apostle informs us Rom. 1.16 17. It is the power of God unto salvation because therein the righteousness of God is revealed from faith to faith that is the Righteousness of God in Christ whereby Believers shall be saved And therefore it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Titus 2.11 the saving or salvation bringing Grace of God The Grace of God as that which teacheth and revealeth his Grace And thence they that abuse it to their lusts are said to turn the grace of God into lasciviousness Jude 4. that is the Doctrine of it which is the Gospel And therefore under the Old Testament it is called the Preaching or declaring of glad tydings tydings of peace and salvation Nahum 2.1 Isa. 52.7 and is described as a Proclamation of Mercy Peace Pardon and Salvation unto sinners Isa. 61.1 2. And life and immortality are said to be brought to light thereby 2 Tim. 1.10 It is true God had from all Eternity in his infinite Grace contrived the salvation of sinners but this Contrivance and the Purpose of it lay hid in his own Will and Wisdom as in an infinite Abysse of darkness utterly imperceptible unto Angels and men untill it was brought to light or manifested and declared by the Gospel Ephes. 3.9 10. Coloss. 1.25 26 27. There is nothing more vain than the supposals of some that there are other wayes whereby this Salvation might be discovered and made known The Works of Nature
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
and all our opinions must be judged But it being manifest at length that no colour was given unto the unjust severities of the Novatians by any thing in this Epistle it was generally embraced And by the conquest of this opposition established its Authority for the future § 17 Bellarmin chargeth Luther Brentius Chemnitius and the Centuriators with the rejection of this Epistle But because I know that some of them are falsly accused by him I am apt to suspect the same of the rest which I have not the opportunity to consult And so I shall not reckon them amongst the opposers of this Epistle The matter is more certain concerning Cajetan and Erasmus the former in his Preface unto the other in his last Annotation on this Epistle denying it to be St. Pauls and questioning yea indeed rejecting its Canonicall Authority To them we may add Eniedinus proceeding upon the same principles and making use of their Arguments to the same purpose These are the chief if not absolutely all who have at any time made any scruple at the Authority of this Epistle The reasons they make use of to justifie themselves in their conjectures are amassed together by Erasmus in his Note on the 24. Verse of the last Chapter of it But because he mixeth together the Arguments that he insists on to prove St. Paul not to have been the Penman of it and the exceptions he puts in unto its Canonicall Authority which are things of a diverse consideration I shall separate them and first take out those that seem absolutely to impeach its Authority leaving them that oppose its Penman to our ensuing Discourse on that question in particular § 18 The first thing generally pleaded is the uncertainty of its Author or Penman Sola omnium Pauli nomen non praefert saith Erasmus How unjust and groundless this pretence is we shall afterwards fully manifest At present I shall only shew that it is in generall of no importance in this cause The Author of a Writing being certainly known may indeed give some light unto the nature and Authority of it When it is confessed that the Penman of any Book was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or divinely inspired and that by him it was written for the use of the Church there can be no question of its Authority But this last of his design directed by the Holy Ghost must be no less known than the former For a man may write one Book by inspiration and others by a fallible humane Judgement as Solomon seems to have done his Philosophicall Discourses that are lost Again when the Penman of any Writing pretending unto Divine Authority is not esteemed nor doth manifest himself in any thing to have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 immediately acted by the Holy Ghost the writing it self must needs be lyable unto just Exception Wherefore it is confessed that when the Author of any Writing is certainly known much light into its Authority and Relation unto the Canon of the Scripture may be thence received But when this is doubtfull nothing can thence satisfactory on either side be concluded And therefore it hath pleased the Holy Ghost to keep the names of the Penmen of many parts of the Scripture in everlasting obscurity for he borrows no Countenance or Authority unto any thing that proceeds by Inspiration from himself from the names of men There is not then the least strength in this exception for be it granted that we are altogether uncertain who was the Penman of this Epistle yet no impeachment of its Authority can thence be taken unless it can be proved that he was not Divinely inspired But yet to shew the insufficiency every way of this Objection we shall abundantly evince that indeed the very ground and foundation of it is feeble and false The Penman of this Epistle being as well and certainly known as those of any portion of Scripture whatever that are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some whereof were never doubted nor called into question And at least we shall so far evince St. Paul to have been the Author of it as although we shall not from thence take any Argument to prove its Canonicall Authority because it hath it self been called into question yet as to render an Objection from the uncertainty of its Author altogether unreasonable § 19 The remaining Objections are more particular and direct to their purpose by whom they are pleaded As First that the Author of this Epistle cites sundry things out of the Old Testament which are not therein contained Such are many of the Stories related unto in the 11. Chapter and that in particular in Chap. 12. verse 21. where he affirms that Moses upon the Terror of the sight that appeared unto him said I exceedingly quake and tremble This place Erasmus supposeth Hierom to have intended when he sayes that some things are mentioned in this Epistle that are not recorded in the Old Testament And Aquinas perplexeth himself in seeking for a Solution unto this difficulty For First he would refer the place to Moses sight of the Angell in the Bush and not the giving of the Law contrary to the express Discourse of the Context And then he adds dixit saltem facto though he said not so yet he did so And lastly worst of all vel fortè Apostolus aliâ utitur literâ quam nos non habemus or it may be the Apostle used another Text that we have not But there is no need of any of these evasions The Author quotes no Book nor Testimony of the Old Testament but only relates a matter of fact and one circumstance of it which doubtless he had by Divine Revelation whereof there is no express mention in the place where the whole matter is Originally recorded Thus in the beginning of the Chronicles sundry particular Stories as that about the Children of Ephraim Chap. 7.21 no wher 's before written are reported from the same infallible directions that others of the same time were written withall when they were omitted And it is uncouth way of proving an Author not to write by Divine inspiration because he writeth Truths that he could no otherwise be acquainted withall Neither is it unmeet for him that writes by Divine inspiration to mention things recorded in other Stories whose Truth is unquestionable as those are related unto Chap. 11. It seems to be of more importance that if the Objectors may be believed the § 20 Writer of this Epistle citeth Testimonies out of the Old Testament that are no wayes to his purpose nor at all prove the matter that he produceth them for discovering at least that he wrote with a fallible spirit if not also that he dealt scarcely bona fide in handling the cause which he undertook Cajetan insists on that of the first Chapter verse 5. I will be unto him a Father and he shall be unto me a Son taken from the 2 Sam. 7.14 or 1 Chron. 17. ◠which words as he supposeth no
of the Sacred Style is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if Truth Gravity Authority and Majesty can render it so nor can any instance be given to the contrary And Secondly it every where becometh the Subject Matter it treateth of which because it is various it is impossible that the Style wherein it is expressed should be Vniform when yet notwithstanding all its variety it every where keeps its own property to be in Gravity and Authority still like unto its self and unlike to or distinct from all other Writings whatsoever Whence Austin rightly of the Holy Penmen Audeo dicere omnes qui rectè intelligunt quod illi loquuntur simul intelligere non eos aliter loqui debuisse I dare say that whosoever understands what they speak will also understand that they ought not to have spoken otherwise And Origen of the Writings of St. Paul in particular If any one saith he give himself to the diligent Reading of his Epistles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I know full well that either he will admire his great Conceptions and Sentences under a plain and vulgar Style or he will shew himself very ridiculous The things treated of in the Scripture are for the most part Heavenly Spiritual Supernatural Divine and nothing can be more fond than to look for such things to be expressed in a Flourish of Words and with various Ornaments of Speech fit to lead away the minds of men from that which they are designed wholly to be gathered unto the Admiration and Contemplation of Bodies that have a native Beauty and Harmony in the Composition of their parts are advantaged more by being clothed with fit Garments than by the Ornaments of gay Attire And the Spiritual Native Beauty of Heavenly Truths is better conveyed unto the minds of men by Words and Expressions fitted unto it plainly and simply than by any Ornaments of enticing Speech whatever and therefore we say with Austin that there is not any thing delivered in the Scripture but just as it ought to be and as the Matter requires Thirdly The Style of the holy Penmen is in a gracious condescension suited unto them and their capacity whereof far the greatest part of them with whom they had to do consisted This Origen at large insists upon in the beginning of his Fifth Book against Celsus The Philosophy and Oratory of the Heathen was suited principally if not solely to their capacity that were learned this the Authors and Professors of it aimed at namely that they might approve their skill and ability unto those who were able to judge of them The Scripture was written for the good of mankind in general and without the least design of any contemporation of it self to the Learning and Wisdom of men And this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Condescension unto the common Reason Sense Usage and Experience of mankind in general is very admirable in the holy Pen-men and absolutely peculiar unto them In this universal suitableness unto all the concernments of it consists that excellent simplicity of the Scripture Style whereby it plainly and openly without fraudulent Ornaments in common and usual Speech declares things Divine Spiritual and Heavenly with an holy accommodation of them to the understanding and capacities of men in such occasional variety as yet never diverts from those properties and characters wherein the Vniformity of the whole doth consist § 30 Besides all these Excellencies of the Style of Holy Writ with others that may be added unto them there is in it a secret Energy and efficacy for the subjecting of the minds of men unto its intention in all things Whether this prâ—ceed only and be imparted unto it from the matters treated of which are holy and heavenly or whether it be communicated unto it immediately by an impression of his Authority upon it by whom it is given out or whether it arise from both of them all that are conversant in it with faith and reverence do find the Truth of our Assertion by experience And Origen amongst others speaks excellently to this purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The holy Scripture teacheth us that what is spoken though in it self it be true and fit to perswade is not able to conquer the minds of men unless power from God be communicated to the Speaker and Grâ—â—e from him do flourish in the things spoken themselves and it is not withâ—ut Divine influency thâ—t they speak with efficacy Hence ariseth the Spiritual peculiar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Divine â—riters termed by St. Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the demonstration of the Spirit and of power And herein as on other accounts the Word of God is quick and powerfull and sharper than any two edged sword Heb. 4.12 by which living Energy and Authority it evacuated and brought to nought all the Wisdom of this World that is all Philosophical Conceptions with all the Ornaments of Eloquence and Oratory The excellent Discourse of Austin on this Subject de Doctri Christiana lib. 4. cap. 6. is very well worthy consideration whither I refer the Reader that I may not too far divert from my present particular design § 31 What ever hath been thus spoken concerning the Style of the Sacred Scripture in General it is as applicable unto this Epistle unto the Hebrews as to any one portion of Holy Writ what ever That Simplicity Gravity Vnaffectedness suitableness to its Author Matter and End which commends the whole unto us are eminent in this part of it that Authority Efficacy and Energy which are implanted on the whole by him who supplied both sense and words unto the Penmen of it exert themselves in this Epistle also No defect in any of these can be charged on it that should argue it of any other extract than the whole Nothing so far singular as to be inconsistent with that harmony which in all their variety there is among the Books of the Holy Scripture as to the style and kind of Speech is any where to be found in it If any where as in the beginning of the first Chapter the Style seems to swell in its current above the ordinary banks of the Writings of the New Testament it is from the greatness and sublimity of the Matter treated on which was not capable of any other kind of Expression Doth the Penman of it any where use Words or Phrases not commonly or rarely or perhaps no where else used in the sense and way wherein they are by him applied it is because his Matter is peculiar and not elsewhere handled at least not on the same Principles nor to the same purpose as by him Doth he oftentimes speak in an Old Testament Dialect pressing Words and Expressions to the service and sâ—nse they were imployed in under the Tabernacle and Temple after they had been manumitted as it were and made free from their Typical importance in the Service and Spiritual Sense of the Gospel it is from the consideration of their state and
condition with whom in an especial manner he had to do and this in perfect Harmony with the Wisdom of the Holy Ghost in other portions of Scripture So that on this account also its Station in the Holy Canon is secured § 32 Moreover Besides the Peculiar Excellency which is found in the Style of the holy Scripture either evidencing its Divine Original or at least manifesting that there is nothing in it unworthy of such an extract the Authority of its principal Author exerts it self in the whole of it unto the consciences of men And herein is this Epistle an especial sharer also Now this Authority as it respects the minds of men is in part an exurgency of the Holy Matter contained in it and the Heavenly Manner wherein it is declared They have in their Conjunction a peculiar Character differencing their Writings from all Writing of an humane Original and manifesting it to be of God Neither can it otherwise be but that things of Divine Revelation expressed in words of Divine Suggestion and determination will appear to be of a Divine Original And partly it consists in an Ineffable Eâ—anation of Divine Excellency communicating unto his own Word a distinguishing property from its Relation unto him We speak not now of the work of the Holy Ghost in our hearts by his Grace enabling us to believe but of his work in the Word rendring it credible and meet to be bâ—lieved not of the Seal and Testimony that he gives unto the hearts of individual Persons of the Truth of the Scripture or rather of the things contained in it but of the Seal and Testimony which in the Scripture he gives unto it and by it to be his own Work and Word Such a character have the Works of other Agents whereby they are known and discerned to be theirs By such properties are the Works of men discâ—rned and oftentimes of Individuals amongst them They bear the likeness of their Authors and are thereby known to be theirs Neither is it possible that there should be any work of God proceeding so immediately from him as do Writings by Divine Inspiration but there will be such a communication of his Spirit and likeness unto it such an impression of his Greatness Holiness Goodness Truth and Majesty upon it as will manifest it to be from him The false Prophets of old pretended their Dreams Visions Predictions and Revelations to be from him They prefixed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he saith unto all the Declarations of them Jer. 23.31 and therefore doubtless framed them to as great a likeness unto those that were by inspiration from him as they were able And yet the Lord declares that all their imaginations were as discernable from his Word as Chaff from Wheat and this by that Authority and power wherewith his Word is accompanied whereof they were utterly destitute vers 28 29. And this Authority do all they who have their senses exercised in it find and acknowledge in this Epistle wherein their minds and consciences do acquiesce They hear and understand the voice of God in it and by that Spirit which is promised unto them discern it from the voice of a Stranger And when their minds are prepared and fortified against Objections by the former considerations this they ultimately resolve their perswasion of its Divine Authority into For From this Authority they find a Divine Efficacy proceeding a powerful operation § 33 upon their souls and consciences unto all the Ends of the Scripture A Reverence and awe of God from his Authority shining forth and exerting its self in it being wrought in them they find their minds effectually brought into captivity unto the obedience taught therein This Efficacy and power is in the whole Word of God Is not my Word as a Fire saith the Lord and like an Hammer that breaketh the rocks in pieces Jer. 23.29 that is living and powerful and sharper than any two-edged sword piercing even to the dividing asunder of the soul and spirit and of the joints and marrow and is a discerner of the thoughts and intents of the heart Heb. 4.12 As it hath an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Authority over men Matth. 7.29 So it hath a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or powerfull Efficacy in and towards them Acts 20.32 James 1.21 yea it is the Power of God himself for its proper end Rom. 1.16 and therefore said to be accompanied with the demonstration of the Spirit and power 1 Cor. 1.4 a Demonstration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Basil drawing the Soul to consent beyond the Efficacy of Rational or Logical Arguments or Geometrical Demonstrations as he adds in the same place And this Divine Power and Efficacy of the Word as to all the ends of it proceeding from the Authority of God in it with his designation of it unto those ends which is that which giveth energie unto all things enabling them to produce their proper Effects and setting limits and bounds to their operation as it is testified unto in innumerable places of the Scripture its self so it hath and doth sufficiently manifest and evidence its self both in the fruits and effects of it on the souls of particular persons and in that work which it hath wrought and doth yet carry on invisibly in the world in despight of all the opposition that is made unto it by the power of Hell in conjunction with the unbelief darkness and lusts of the minds of men as may elsewhere be more at large declared A Learned Man said well Non monent non persuadent Sacrae literae sed cogunt agitant vim inferunt Legis rudia verba agrestia Sed viva sed animata flammea aculeata ad imum spiritum penetrantia hominem totum potestate mirabili transformantia expressing the summ of what we discourse From hence is all that supernatural Light and knowledge that conviction and restraint that Conversion Faith Consolation and Obedience that are found amongst any of the Sons of men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Basil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The whole Scripture is divinely inspired and profitable being written by the Holy Ghost for this purpose that in it as a common healing Office for souls all men may chuse the Medicine suited to cure their own distempers Such is the Nature Power and Efficacy of this Epistle towards them that do believe It searches their hearts discovers their thoughts principles their consciences judges their Acts inward and outward supports their Spirits comforts their souls enlightens their minds guides them in their hope confidence and love to God directs them in all their communion with him and obedience unto him and leads them to an enjoyment of him And this Work of the Holy Ghost in it and by it seals up its Divine Authority unto them so that they find rest spiritual satisfaction and great assurance therein When once they have obtained this Experience of its Divine Power it is in vain for Men or Devils
nature which he insisted on had been incumbent on him to have declared that he might not lead the Church into a pernicious error in embracing that as given by Inspiration from God which was but a fruit of his Diligence and fallible Indeavours But on the contrary he speaks as in the name of God referring unto him all that he delivers nor can in any Minute Instance be convicted to have wanted his Assistance Circumstances of the general Argument of a Book may also convince it of an humane § 36 or fallible Original This they do for instance in the Book of Judith For such a Nebuchadonosor as should raign in Ninive Chap. 1. v. 1. and make War with Arphaxad King of Ecbatane ver 13. whose Captains and Officers should know nothing at all of the Nation of the Jews Chap. 5. v. 3. that waged War against them in the dayes of Joakim or as other Copies Eliakim the High Priest Ch. 4.5 after whose Defeat the Jews should have peace for eighty years at the least Ch. 16.28.30 is an imagination of that which never had subsistence in rerum natura or a representation of what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Jewish Woman ought as the Author of it conceived undertake for the good of her Country Setting aside the consideration of all other discoveries of the fallibility of the whole Discourse This alone is sufficient to impeach its reputation Our Epistle is no way obnoxious unto any exception of this nature Yea the state of things in the Churches of God and among the Hebrews in particular did at that time administer so just and full occasion unto a Writing of this kind as gives countenance unto its ascription unto the Wisdom and Care of the Holy Ghost For if the eruption of the poysonous brood of Hereticks questioning the Deity of the Son of God in Cerinthus gave occasion to the Writing of the Gospel by St. John and if the Dissentions in the Church of Corinth deserved two Epistles for their composition and the lesser Differences between Believers of the Jews and Gentiles in and about the things treated of in this Epistle had a remedy provided for them in the Epistles of St. Paul unto them is it not at least probable that the same Spirit who moved the Penmen of those Books to Write and directed them in their so doing did also provide for the removal of the Prejudices and healing of the Distempers of the Hebrews which were so great and of so great importance unto all the Churches of God And that there is weight in this Consideration when we come to declare the Time when this Epistle was written will evidently appear The most manifest Eviction of any Writing pretending unto the priviledge of Divine Inspiration may be taken from the Subject Matter of it or the things taught and declared therein God himself being the first and only Essential Truth nothing § 37 can proceed from him but what is absolutely so and Truth being but one every way Vniform and Consonant unto it self there can be no discrepancy in the branches of it nor contrariety in the streams that flow from that one Fountain God is also Holy Glorious in Holiness and nothing proceeds immediately from him but it bears a stamp of his Holiness as also of his Greatness and Wisdom If then any thing in the Subject Matter of any Writing be Vntrue Impious Light or any way contradictory to the Ascertained Writings of Divine Inspiration all Pleas and pretences unto that priviledge must cease for ever We need no other Proof Testimony or Argument to evince its Original than what its self tenders unto us And by this means also do the Books commonly called Apochryphal unto which the Romanists ascribe Canonical Authority destroy their own pretentions They have all of them on this account long since been cast out of the limits of any tolerable defence Now that no one portion of Scripture is less obnoxious to any exception of this kind from the Subject Matter treated of and Doctrines delivered in it then this Epistle we shall by Gods assistance manifest in our Exposition of the whole and each particular passage of it Neither is it needful that we should here prolong our Discourse by anticipating any thing that must necessarily afterwards in its proper place be insisted on The place startled at by some Chap. 6. about the impossibility of the recovery of Apostates was touched on before and shall afterwards be fully cleared Nor do I know any other use to be made of observing the scruple of some of Old about the countenance given to the Novatians by that place but only to make a Discovery how partially men in all Ages have been addicted unto their own apprehensions in things wherein they differed from others for whereas if the Opinions of the Novatians had been confirmed in the place as it is not it had been their duty to have relinquished their own Hypothesis and gone over unto them some of them discovered a mind rather to have broken in upon the Authority of God himself declared in his Word than so to have done And it is greatly to be feared that the same Spirit still working in others is as effectual in them to reject the plain sense of the Scripture in sundry places as it was ready to have been in them to reject the words of it in this The Style and Method of a Writing may be such as to lay a just Prejudice against its claim of Canonical Authority For although the Subject Matter of a Writing may be good and honest in the main of it and generally suited unto the Analogie of faith § 38 yet there may be in the manner of its composure and Writing such an Ostentation of Wit Fancy Learning or Eloquence such an affectation of Words Phrases and Expressions such Rhetorical paintings of things small and inconsiderable as may sufficiently demonstrate humane Ambition Ignorance Pride or Desire of Applause to have been mixed in the forming and producing of it Much of this Hierom observes in particular concerning the Book entituled the Wisdom of Solomon Written as it is supposed by Philo an Eloquent and Learned man redolet Graecam Eloquentiam This consideration is of deserved moment in the Judgement we are to make of the spring or fountain from whence any Book doth proceed For whereas great variety of Style and in manner of Writings may be observed in the Penmen of Canonical Scripture yet in no one of them do the least footsteps of the failings and sinful infirmities of corrupted nature before mentioned appear When therefore they manifest themselves they cast out the Writings wherein they are from that Harmony and consent which in general appears amongst all the Books of Divine Inspiratâ—on Of the Style of this Epistle we have spoken before Its Gravity Simplicity Majesty and absolute suitableness unto the High Holy and Heavenly Mysteries treated of in it are as far as I can find not only very
Exception insisted on though perhaps not containing the true at least the whole Cause of the Omission of an Apostolical Salutation in the entrance of it If then we would know the True and Just Cause of the Omission of the Authors § 19 name and mention of his Apostolical Authority in the entrance of this Epistle we must consider what were the Just Reasons of prefixing them unto his other Epistles Chrysostome in his Proem unto the Epistle to the Romans gives this as the only Reason of the mentioning the Name of the Writer of any Epistle in the Frontispiece of it otherwise than was done by Moses and the Evangelists in their Writings namely because they wrote unto them that were present and so had no cause to make mention of their own Names which were well enough known without the premising of them in their Writings whereas those who wrote Epistles dealing with them that were absent were necessitated to prefix their Names unto them that they might know from whom they came But yet this Reason is not absolutely satisfactory for as they who prefixed not their Names to their Writings wrote not only for the use and Benefit of those that were present and knew them but of all succeeding Ages who knew them not so many of them who did Preach and Write the Word of the Lord unto those that lived with them and knew them yet prefixed their Names unto their Writings as did the Prophets of Old and some who did write Epistles to them who were absent omitted so to do as St. John and the Author of this Epistle The real cause then of prefixing the Names of any of the Apostles unto their Writings was meerly the Introduction thereby of their Titles as Apostles of Jesus Christ and therein an Intimation of that Authority by and with which they wrote This then was the true and only reason why the Apostle St. Paul prefixed his Name unto his Epistles sometimes indeed this is omitted when he wrote unto some Churches where he was well known and his Apostolical Power was sufficiently owned because he joyned others with himself in his Salutation who were not Apostles as the Epistle to the Philippians chap. 1. and the second of the Thessalonians Unto all others he still prefixeth this Title declaring himself thereby to be one so authorized to reveal the Mysteries of the Gospel that they to whom he Wrote were to acquiesce in his Authority and to resolve their faith into the Revelation of the Will of God made unto him and by him the Church being to be built on the foundation of the Prophets and Apostles And hence it was that when something he had taught was called in question and opposed Writing in the Vindication of it and for their establishment in the Truth whom before he had instructed he doth in the entrance of his Writings singularly and Emphatically mention this his Authority Gal. 1.1 Paul an Apostle neither of man nor by man but by Jesus Christ and God the Father that raised him from the dead so intimating the absolute obedience that was due unto the Doctrine by him revealed By this Title I say he directs them to whom he wrote to resolve their assent into the Authority of Christ speaking in him which he tenders unto them as the proof and foundation of the Mysteries wherein they were instructed In his dealing with the Hebrews the case was far otherwise They who believed amongst them never changed the old foundation or Church-State grounded on the Scriptures though they had a new addition of Priviledges by their Faith in Christ Jesus as the Messiah now exhibited And therefore he deals not with them as with those whose Faith was built absolutely on Apostolical Authority and Revelation but upon the common Principles of the Old Testament on which they still stood and out of which Evangelical Faith was educed Hence the beginning of the Epistle wherein he appeals to the Scripture as the foundation that he intended to build upon and the Authority which he would press them withal supplies the Room of that intimation of his Apostolical Authority which in other places he maketh use of And it serves to the very same purpose For as in those Epistles he proposeth his Apostolical Authority as the immediate reason of their Assent and Obedience so in this he doth the Scriptures of the Old Testament And this is the true and proper cause that renders the prefixing of his Apostolical Authority which his Name must necessarily accompany needless because useless it being that which he intended not to ingage in this business And for himself he sufficiently declares in the close of his Epistle who he was for though some may imagine that he is not so certainly known unto us from what he there sayes of himself yet none can be so fond to doubt whether he were not thereby known to them to whom he wrote so that neither hath this Objection in it any thing of real weight or moment § 20 We have spoken before unto the Haesitation of the Latin Church which by some is objected especially by Erasmus and given the Reasons of it manifesting that it is of no force to weaken our Assertion unto which I shall now only add that after it was received amongst them as Canonical it was never questioned by any Learned Man or Synod of old whether St. Paul was the Author of it or no but they all with one consent ascribed it unto him as hath been at large by others declared The remaining Exceptions which by some are insisted on are taken from some passages in the Epistle it self that principally of Chap. 2. and the Third where the Writer of it seems to reckon himself among the number not of the Apostles but of their Auditors But whereas it is certain and evident that the Epistle was written before the Destruction of the Temple yea the beginning of those Wars that ended therein or the death of James whilest sundry of the Apostles were yet alive it cannot be that the Penman of it should really place himself amongst the generation that succeeded them so that the Words must of necessity admit of another Interpretation as shall be manifested in its proper place for whereas both this and other things of the same nature must be considered and spoken unto in the places where they occurr I shall not here anticipate what of necessity must be insisted on in its due season especially considering of how small importance the Objections taken from them are And this is the summ of what hath as yet by any been objected unto our assignation of this Epistle unto St. Paul by the consideration whereof the Reader will be directed into the Judgement he is to make on the Arguments and Testimonies that we shall produce in the Confirmation of our Assertion and these we now proceed unto under the several Heads proposed in the entrance of our Discourse § 21 Amongst the Arguments usually insisted on to prove
Law is perfect and requiring no more in his Worship but what is in that Law prescribed See Psal. 19.8 Prov. 30.5 6. Deut. 4.1 2. And this perfection of the Written Law though it be perfectly destructive to their Tradions not only the Karaei among themselves do earnestly contend for but also sundry of their Gemarists do acknowledge especially when they forget their own concernments out of a desire to oppose the Gospel And to this head belong all the Arguments that Divines make use of to prove the perfection of the Scripture against the New Talmudists in Christianity 5. God every where sends his people to the Written Law of Moses for the Rule of their Obedience no where unto any Kabal Deut. 11.32 and chap. 10.12 13. Chap. 28.1 Josh. 1.7 8. Chap. 23.6 2 Chron. 30.18 Isa. 8.20 If there be such an Orall Law it is one that God would not have any man to observe which he calls none to the Obedience of nor did ever reprove any man for its Transgression And many more Arguments of the like nature may be added to prove the vanity of § 14 this pretence And yet this Figment is the bottom of the present Judaical Religion and obstinacy When the Apostle wrote this Epistle their Apostacy was not yet arrived at this rock of offence since their falling on it they have increased their blindness misery and ruine Then they were contented to try their cause by what God spake to their Fathers in the Prophets which kept open a door of hope and gave some advantages for their Conversion which are now shut up and removed untill God shall take this vail away from their faces that they may see to the end of the things that were to be done away By this means principally have they for many generations both shut out the § 15 Truth and secured themselves from Conviction For what ever is taught and revealed in the Scripture concerning the Person Office and Work of the Messiah seeing they have that which they esteem a Revelation of equall Authority herewithall teaching them a Doctrine quite of another nature and more suited unto their carnal Principles and Expectations they will rather rest in any evasions than give way to the Testimony thereof And whilest they have a firm perswasion as they have received by the Tradition of many Generations that the written Word is imperfect but an half Revelation of the mind of God in its self unintelligible and not to be received or understood but according to the sense of their Orall Law now recorded in their Talmuds what can the most plain and cogent Testimonies of it avail unto their Conviction And this hath been the fatall way and means of the grand Apostacy of both Churches Judaical and Christian. How far that of the Jews was overtaken with it in the dayes of our Lords Conversation on the Earth the Gospel doth abundantly declare and how they have brought it unto its height we have given now some brief account That of the Roman Church hath been the very same and hath at length arrived unto almost the same issue by the same degrees This some of them perceiving do not only defend the Pharisaical Opinion among the Jews about the Orall Law and Succession of their Traditions as consonant to the pretensions of their own Church but also openly avow that a very great number of their several respective Traditions are either the same or that they nearly resemble one another as doth expresly Josephus de Voysin in his Proaemium to the Pugio fidei of Raimundus Martini And because it is evident that the same have been the way and means whereby both the Judaical and Roman Church have apostatized and departed from the Truth and that they are the same also whereby they maintain and defend themselves in their Apostacy and refusal to return unto the Truth I shall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 manifest their Consent and Agreement in this Principle about their Traditions and Authority of them which have been the Ruine of them both First The Jews expresly contend that their Orall Law their Mass of Traditions was § 16 from God himself Partly they say it was delivered unto Moses on Mount Sinai and partly added by him from Divine Revelations which he afterwards received Hence the Authority of it with them is no less than that of the Written Word which hath all its Authority from its Divine Original and the usefulness of it is much more For although they cannot deny but that this and that particular Tradition that is Practice Custom or Exposition of any place of Scripture was first introduced expressed and declared at such or such seasons by such Masters or Schools amongst them yet they will not grant that they were then first invented or found out but only that they were then first declared out of the Cabalistical Abyss wherein they were preserved from their first Revelation as all of them agree who have written any thing about the nature propagation and continuance of their Orall Law And this is the perswasion of the Romanists about their Cabal of Traditions They plead them to be all of a Divine Original partly from Christ and partly from his Apostles What ever they have added unto the written Word yea though it be never so contrary thereunto still they pretend that it is part of the Orall Law which they have received from them by living Tradition Let one Convention of their Doctors determine that Images are to be adored another that Transubstantiation is to be believed a third add a New Creed with an equall number of Articles unto the old let one Doctor advance the Opinion of Purgatory another of Justification by Works all is one these things are not then first invented but only declared out of that unsearchable Treasure of Traditions which they have in their Custody Had they not inlaid this Perswasion in the minds of men they know that their whole Fabrick would of its own accord have long since sunk into Confusion But they highly contend at this day that they need no other Argument to prove any thing to be of an Heavenly Extract and Divine Originall but that themselves think so and practise accordingly § 17 Secondly This Orall Law being thus given the Preservation of it seeing Moses is dead long ago must be enquired after Now the Jews assign a threefold Depository of it First The whole Congregation Secondly The Sanhedrim and Thirdly The High Priest To this End they affirm that it was three times repeated upon the descent of Moses from Mount Sinai as to what of it he had then received and his after additions had the same promulgation First It was repeated by himself unto Aaron Secondly By them both unto the Elders and Thirdly By the Elders unto the whole Congregation or as Maimonides in Jad Chazakah Moses delivered it unto Eleazar Phineas and Joshuah after the Death of Aaron by whom the Consistory was instructed therein who taught the People
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
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
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
Word so as to answer the spring from whence it comes namely wiâ—h Authority Love to and Care for the souls of men And 5. Consider to whom they are to give an account of the work they are called to the discharge of and entrusted with Heb. 13.7 And for them to whom the Word is preached Let them consider 1. With what Reverence and godly fear they ought to attend unto the dispensation of it seeing it is a proper effect and issue of the Authority of God Heb. 12.25 And 2. How they will escape if they neglect so great Salvation declared unto them from the Love and Care of God Heb. 2.3 And 3. With what holiness and spiritual subjection of Soul unto God they ought to be conversant in and with all the Ordinances of Worship that are appointed by him Heb. 12.28 29. Other Observations I shall more briefly pass over God spake in them II. The Authority of God speaking in and by the Pen-men of the Scriptures is the sole bottom and foundation of our assenting to them and what is contained in them with Faith Divine and Supernatural He spake in them he then continues to speak by them and therefore is their word received 2 Pet. 3.20 21. But this is elsewhere handled at large III. Gods gradual Revelation of himself his Mind and Will unto the Church was a fruit of infinite Wisdom and Care towards his Elect. These are parts of his wayes sayes Job but how little a portion is heard of him Job 26.14 Though all his wayes and dispensations are ordered in infinite Wisdom yet we can but stand at the shoar of the Ocean and admire its glory and greatness Little it is that we can comprehend Yet what may be our instruction that may further our Faith and Obedience is not hidden from us And these things lye evident unto us in this gradual discovery of himself and his Will 1. That he over-filled not their Vessels He gave them out light as they were able to bear though we know not perfectly what their condition was yet this we know that as no generation needed more light than they had for the discharge of the duty that God required of them so more light would have unfitted them for somewhat or other that was their duty in their respective generations 2. He kept them in a Continual dependance upon himself and waiting for their Rule and Direction from him which as it tended to his glory so it was exceedingly suited to their safety in keeping them in an humble waiting frame 3. He so gave out the Light and Knowledge of himself as that the great work which he had to accomplish that lay in the stores of his infinitely Wise Will as the end and issue of all Revelations namely the bringing forth of Christ into the world in the way wherein he was to come and for the Ends which he was to bring about might not be obviated He gave light enough to believers to enable them to receive him and not so much as to hinder obdurate sinners from crucifying him 4. He did this work so that the Preheminence fully to reveal him and ultimately might be reserved for him in whom all things were to be gathered unto an head All Priviledges were to be kept for and unto him which was principally done by this gradual Revelation of the mind of God 5. And there was tender Care conjoyned with this infinite Wisdom None of his elect in any age were left without that Light and instruction which were needful for them in their seasons and generations And this so given out unto them as that they might have fresh consolation and supportment as their occasions did require Whilest the Church of old was under this dispensation they were still hearkning when they should hear new tydings from Heaven for their teaching and refreshment And if any difficulty did at any time befall them they were sure not to want relief in this kind And this was necessary before the final hand was set to the work And this discovers the woful state of the present Jews They grant that the Revelation of the Will of God is not perfected and yet notwithstanding all their miseries darkness and distresses they dare not pretend that they have heard one word from heaven these 2000 years that is from the days of Malachi and yet they labour to keep the vail upon their eyes IV. We may see hence the absolute Perfection of the Revelation of the will of God by Christ and his Apostles as to every end and purpose what ever for which God ever did or ever will in this world reveal himself or his mind and will For as this was the last way and means that God ever designed for the discovery of himself as to the worship and obedience which he requires so the Person by whom he accomplished this work makes it indispensably necessary that it be also absolutely perfect from which nothing can be taken to which nothing must be added under the penalty of the extermination threatned to him that will not attend to the voice of that Prophet Return we now again unto the words of our Apostle Having declared the Son to be the immediate Revealer of the Gospel in pursuit of his design he proceeds to declare his Glory and Excellency both that which he had in himself antecedent to his susception of the Office of Mediator and what he received upon his in-vestiture therewith Two things in the close of this verse he assigns unto him 1. That he was appointed heir of all 2. That by him the worlds were made Wherein consists the first Amplification of his Proposition concerning the Revealer of the Gospel in two parts both acknowledged by the Jews both directly conducing to his purpose in hand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 posuit fecit constituit Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 posuit he placed set made appointed I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whom that is the Son in whom the Father spake unto us and as such as the Revealer of the Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God and Man The Son as God hath a natural dominion over all To this he can be no more appointed than he can be to be God On what account he hath his Divine Nature on the same he hath all the Attributes and Perfections of it with all things that necessarily on any supposition attend it as supreme Dominion doth Nor doth this denotation of him respect meerly the Humane Nature for although the Lord Christ performed all the Acts of his Mediatory Office in and by the Humane Nature yet he did them not as Man but as God and Man in one Person Joh. 1.14 Acts 20.20 And therefore unto him as such do the Priviledges belong that he is vested with on the account of his being Mediator Nothing indeed can be added unto him as God but there may be to him who is God in respect of his condescension to discharge an Office in an other Nature
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
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
all the concernments of it Nothing is in it needless nothing useless Men sometimes perplex themselves to find out the suitableness of some Testimonies produced out of the Old Testament unto the confirmation of things and Doctrines in the New by the Pen-men of the holy Ghost when all the difficulty ariseth from a fond conceit that they can apprehend the depth and breadth of the Wisdom that is laid up in any one Text of Scripture when the Holy Ghost may have a principal aim at those things which they are not able to dive into Every letter and tittle of it is teaching and every thing that relates unto it is instructive in the Mind of God And it must be so because 1. It proceeds from infinite Wisdom which hath put an impress of it self upon it and filled all its capacitie with its blessed effects In the whole Frame Structure and Order of it in the Sense Words Coherence Expression it is filled with Wisdom which makes the Commandment exceeding broad and large so that there is no absolute comprehension of it in this life We cannot perfectly trace the foot-steps of infinite Wisdom nor find out all the Effects and characters of it that it hath left upon the Word The whole Scripture is full of Wisdom as the Sea is of Water which fills and covers all the parts of it And 2. Because it was to be very Comprehensive It was to contain directly or by consequence one way or other the whole Revelation of God unto us and all our Duty unto him both which are marvelous great large and various Now this could not have been done in so narrow a room but that every Part of it and all the Concernment of it with its whole Order were to be filled with Mysteries and Expressions or intimations of the Mind and Will of God It could not hence be that any thing superfluous should be put into it or any thing be in it that should not relate to Teaching and Instruction 3. It is that which God hath given unto his servants for their continual Exercise day and night in this world And in their enquiry into it he requires of them their utmost Diligence and endeavours This being assigned for their Duty it was convenient unto Divine Wisdom and Goodness to find them blessed and useful work in the whole Scripture to exercise themselves about That every where they might meet with that which might satisfie their Enquiry and answer their Industry There shall never be any Time or Strength lost or mispent that is laid out according to the Mind of God in and about his Word The matter the Words the Order the Contexture of them the Scope Design and aim of the Holy Ghost in them all and every one of them may well take up the utmost of our Diligence are all divine Nothing is empty unfurnished or unprepared for our spiritual use advantage and benefit Let us then learn hence 1. To admire and as one said of old to adore the fulness of the Scripture or of the Wisdom of God in it it is all full of Divine Wisdom and calls for our Reverence in the Consideration of it And indeed a constant Awe of the Majesty Authority and Holiness of God in his word is the only teachable frame Proud and careless spirits see nothing of Heaven or Divinity in the Word but the humble are made wise in it 2. To stir up and exercise our Faith and Diligence to the utmost in our study and search of the Scripture It is an endless store-house a bottomless Treasure of Divine Truth Gold is in every sand All the wise men in the world may every one for himself learn somewhat out of every Word of it and yet leave enough still behind them for the Instruction of all those that shall come after them The fountains and springs of Wisdom in it are endless and will never be dry We may have much truth and power out of a word sometimes enough but never All that is in it There will still be enough remaining to exercise and refresh us anew for ever So that we may attain a True sâ—nse but we can never attain the full sense of any Place we can never exhaust the whole impress of infinite Wisdom that is on the Word And how should this stir us up to be meditating in it day and night and many the like inferences may hence be taken Learn also 2. That it is lawful to draw consequences from Scripture Assertions and such consequences rightly deduced are infaliibly true and de fide Thus from the Name given unto Christ the Apostle deduceth by just consequence his Exaltation and Preheminence above Angels Nothing will rightly follow from Truth but what is so also and that of the same nature with the Truth from whence it is derived So that whatever by just consequence is drawn from the Word of God is it self also the Word of God and of Truth infallible And to deprive the Church of this liberty in the interpretation of the Word is to deprive it of the chiefest benefit intended by it This is that on which the whole Ordinance of Preaching is founded which makes that which is derived out of the Word to have the Power Authority and Efficacy of the Word accompanying it Thus though it be the proper Work and Effect of the Word of God to quicken regenerate sanctifie and purifie the Elect and the Word primarily and directly is only that which is written in the Scriptures yet we find all these effâ—cts produced in and by the preaching of the Word when perhaps not one sentence of the Scripture is verbatim repeated And the Reason hereof is because whatsoever is directly deduced and delivered according to the Mind and Appointment of God from the Word is the Word of God and hath the Power Authority and Efficacy of the Word accompanying of it 3. The Declaration of Christ to be the Son of God is the Care and Work of the Father He said it he recorded it he revealed it This indeed is to be made known by the Preaching of the Gospel but that it shall be done the Father hath taken the care upon himself It is the design of the Father in all things to glorifie the Son that all men may honour him even as they honour the Father This cannot be done without the Declaration of that Glory which he had with him before the world was that is the Glory of his Eternal Sonship This he will therefore make known and maintain in the world 4. God the Father is perpetually present with the Lord Christ in Love Care and power in the Administration of his Office as he is Mediator Head and King of the Church He hath taken upon himself to stand by him to own him to effect every thing that is needfull unto the Establishment of his Throne the enlargement of his Kingdom and the Ruine and Destruction of his Enemies And this he will assuredly do to the
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
of the Kingdom and Reign of the Messiah But the matter of the Psalm it self makes it manifest that the Holy Ghost treateth in it about God's bringing in the first-born into the world and the setting up of his Kingdom in him A Kingdom is described wherein God would reign which should destroy Idolatry and false-worship a Kingdom wherein the Isles of the Gentiles should rejoyce being called to an interest therein a Kingdom that was to be preached proclaimed declared unto the encrease of Light and Holiness in the world with the manifestation of the glory of God unto the ends of the earth every part whereof declareth the Kingdom of Christ to be intended in the Psalm and consequently that it is a Prophesie of the bringing in of the first-begotten into the world 2. Our second enquiry is Whether the Angels be intended in these words They are as was before observed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omnes dii and are so rendred by Hierom Adorate eum omnes dii and by ours Worship him all ye gods The preceding words are Confounded be all they that serve graven images 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that boast themselves in or of idols Vanities Nothings as the word signifies whereon ensues this Apostrophe Worship him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all ye gods And who they are is our present enquiry Some as all the Modern Jews say that it is the gods of the Gentiles those whom they worship that are intended so making 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gods and vain idols to be the same in this place But 1. It cannot be that the Psalmist should exhort the idols of the Heathen some whereof were Devils some dead men some inanimate parts of the Creation unto a reverential worshipping of God reigning over all Hence the Targumist seeing the vanity of that Interpretation perverts the words and renders them Worship before him all ye Nations which serve idols 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elohim is so far in this place from being exegetical of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gods or vain idols that it is put in direct Opposition unto it as is evident from the words themselves 3. The word Elohim which most frequently denoteth the true God doth never alone and absolutely taken signifie false gods or idols but only when it is joyned with some other word discovering its application as his god or their gods or the gods of this or that people in which case it is rendred by the LXX sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an idol sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an idol made with hands sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an abomination but here it hath no such limitation or restriction Whereas therefore there are some Creatures who by reason of some peculiar Excellency and likeness unto God or subordination unto him in his work are called gods it must be those or some of them that are intended in the expression now these are either Magistrates or Angels First Magistrates are somewhere called Elohim because of the Representation they make of God in his Power and their peculiar subordination unto him in their working The Jews indeed contend that no other Magistrates but only those of the Great Sanedrin are any where called gods but that concerns not our present enquiry some Magistrates are so called but none of them are here intended by the Psalmist there being no Occasion administred unto him of any such Apostrophe unto them Secondly Angels also are called Elohim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 8.5 They have the Name of God attributed unto them as we have shewed before in some instances And these alone are they whom the Psalmist speaks unto Having called on the whole Creation to rejoyce in the bringing forth of the Kingdom of God and pressed his Exhortation upon things on the Earth he turns unto the ministring Angels and calls on them to the discharge of their duty unto the King of that Kingdom Hence the Targumist in the beginning of Psal. 96. which is indeed in the beginning of this expresly mentioneth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his high Angels joyning in his praise and worship using the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for distinction sake as on the same account it often occurs in the Targum We have thus evinced that the Psalm treats about the bringing in of the first-born into the world as also that they are the ministring Angels who are here commanded to worship him For the command it self and the nature of it it consisted in these two things 1. A declaration of the state and condition of the Messiah which is such as that he is a meet Object of Religious Adoration unto the Angels and attended with peculiar motives unto the discharge of their duty The former he hath from his Divine Nature the latter from his Work with his State and Dignity that ensued thereon 2. An intimation of the pleasure of God unto the Angels not that Divine Worship was absolutely due unto the Son of God which they knew from the first instant of their Creation but that all Honour and Glory were due unto him on the account of his Work and Office as Mediator and King of his Church 3. It remaineth only that we shew that this testimony thus explained was suitable unto the Apostles design and purpose and did prove the Assertion in the Confirmation whereof it is produced Now this is a matter of so full and clear an evidence that it will not at all detain us For it is impossible that there should be any more clear or full demonstration of this truth That the Lord Christ hath an unspeakable Preheminence above the Angels than this that they are all appointed and commanded by God himself to adore him with Divine and Religious Worship We may now therefore consider what Observations the words will afford us for our own instruction It appears then from hence 1. That the Authority of God speaking in the Scripture is that alone which Divine Faith rests upon and is to be resolved into He saith It was the begetting of faith in some of the Hebrews and the increase or establishment of it in others that the Apostle aimed at That which he proposeth to them as the Object of their faith that which they were to believe was that Excellency of the Person and Kingly Authority of the Messiah wherein they had not as yet been instructed And hereof he endeavours not to beget an Opinion in them but that Faith which cannot deceive or be deceived To this end he proposeth that unto them which they ought to submit unto and which they may safely rest in For as Faith is an Act of Religious Obedience it respects the Authority of God requiring it and as it is a Religious infallible assent of the mind it regards the Truth and Veracity of God as its Object On this alone it rests God saith And in what ever God speaks in the Scripture his Truth and Authority manifest themselves to
his Magnificence being also from Egypt where his transgression began 2. There is scarce any thing in the Psalm that can with propriety of speech be applied unto Solomon Two things are especially insisted on in the former part of the Psalm first the Righteousness of the Person spoken of in all his ways and administrations and then the perpetuity of his Kingdom How the first of these can be attributed unto him whose transgressions and sins were so publick and notorious or the latter to him who reigned but forty years and then left his Kingdom broken and divided to a wicked foolish son is hard to conceive As all then grant that the Messiah is principally so there is no cogent reason to prove that he is not solely intended in this Psalm I will not contend but that sundry things treated of in it might be obscurely typified in the Kingdom and Magnificence of Solomon yet it is certain that most of the things mentioned and expressions of them do so immediately and directly belong unto the Lord Christ as that they can in no sense be applied unto the person of Solomon and such are the words insisted on in this place by our Apostle as will be made evident in the ensuing explication of them We must then in the next place consider what it is that the Apostle intends to prove and confirm by this testimony whereby we shall discover its suitableness unto his design Now this is not as some have supposed the Deity of Christ nor doth he make use of that directly in this place though he do in the next verse as a medium to prove his Preheminence above the Angels although the testimonies which he produceth do eminently mention his Divine Nature But that which he designs to evince is this only that He whom they saw for a time made lower than the Angels chap. 2.10 was yet in his whole Person and as he discharged the Office committed unto him so far above them as that he had Power to alter and change those Institutions which were given out by the ministery of Angels And this he doth undeniably by the testimonies alledged as they are compared together For whereas the Scripture testifies concerning Angels that they are all servants and that their chiefest Glory consists in the discharge of their Duty as servants unto Him a Throne Rule and Everlasting Dominion administred with Glory Power Righteousness and Equity are ascribed whence it is evident that he is exceedingly exalted above them as is a King on his Throne above the servants that attend him and do his pleasure And this is sufficient to manifest the design of the Apostle as also the evidence of his Argument from this testimony The Exposition of the words belongs properly to the place from whence they are taken But yet that we may not leave the Reader unsatisfied as to any particular difficulty that may seem to occur in them this Exposition shall be here also attended The first thing to be attended in them is the Compellation of the Person spoken unto O God Thy Throne O God Some would have Elohim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be a name common to God with others namely Angels and Judges and in that large acceptation to be here ascribed to the Lord Christ so that though he be expresly called Elohim and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet that proves him not to be God by Nature but only to be so termed in respect of his Office Dignity and Authority and this is contended for by the Socinians But this gloss is contrary to the perpetual use of the Scripture for no one place can be instanced in where the name Elohim is used absolutely and restrained unto any one person wherein it doth not undeniably denote the true and only God Magistrates are indeed said to be Elohim in respect of their Office but no one Magistrate was ever so called nor can a man say without blasphemy to any of them Thou art Elohim or God Moses also is said to be Elohim a God but not absolutely but a God to Pharaoh and to Aaron that is in God's stead doing and performing in the name of God what he had commanded him Which places Jarchi produceth in his Comment to countenance this sense but in vain It is then the True God that is spoken unto in this Apostrophe Elohim O God This being granted Erasmus starts a new Interpretation of the whole words though he seemeth not to approve of his own invention 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is uncertain saith he whether the meaning be Thy throne O God or God is thy throne for ever in the first way the word is an Apostrophe to the Son in the latter it expresseth the Person of the Father And this Interpretation is embraced and improved by Grotius who granting that the word Elohim used absolutely signifieth as much as Elohe Elohim the God of Gods would not allow that it should be spoken of Christ and therefore renders the words God shall be thy seat for ever that is shall establish thee in thy Throne And this Evasion is also fixed on by Aben-Ezra from Hagaon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God shall establish thy throne May men be allowed thus to thrust in what words they please into the Text leading to another sense than what it self expresseth there will not much be left certain in the whole Book of God However in this present instance we have light enough to rebuke the boldness of this attempt For 1. The Interpretation insisted on is contrary to all old Translations whose language would bear a difference in the word expressing it in the Vocative Case O God 2. Contrary to the received sense of Jews and Christians of old and in especial of the Targum on the Psalm rendring the words Thy throne O God is in heaven for ever 3. Contrary to the contexture and design of the Apostles discourses as may appear from the consideration of the preceding Enarration of them 4. Leaves no tollerable sense unto the words neither can they who embrace it declare in what sense God is the throne of Christ. 5. Is contrary to the universally constant use of the expression in Scripture for where ever there is mention of the Throne of Christ somewhat else and not God is intended thereby 6. The word supplied by Grotius from Saadias and Aben-Ezra to induce a sense unto his Exposition shall establish makes a new Text or leads the old utterly from the intention of the words For whereas it cannot be said that God is the throne of Christ nor was there any need to say that God was for ever and ever which two things must take up the whole intendment of the words if God the Father be spoken of the adding of shall establish or confirm into the Text gives it an arbitrary sense and such as by the like suggestion of any other word as shall destroy may be rendred quite of another importance It is Christ then the Son that
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
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 satisfaction of faith and no where else doth it find rest II. That for the begetting increasing and strengthning of faith it is useful to have important fundamental Truths confirmed by many testimonies of Scripture Again he saith Any one word of God is sufficient to establish the most important Truth to Eternity so as to hang the salvation of all mankind thereon neither can any thing impeach or weaken what is so confirmed No more is required in any case to make Faith necessary on our part as a Duty of Obedience and infallible as to the Event but that God hath by any means by any one word revealed that which he requires our assent unto But God dealeth not upon strict terms Infinite Condescension lies at the bottom of all wherein he hath to deal with us He respects not what the nature of the thing strictly requires but what is needful unto our infirmity and weakness Hence he multiplies his Commands and Promises and confirms all by his Oath swearing to his Truth by himself to take away all pretence of distrust and unbelief For this cause he multiplies Testimonies to the Truths wherein the concernments of his Glory and our Obedience do lie as might be manifested by the consideration of instances innumerable Thus in his name deals the Apostle in this place And this is useful to Faith For 1. What is it may be obscure in one is cleared in another and so what doubts and fears remain on the consideration of one Testimony are removed by another whereby the souls of Believers are carried on unto a full Assurance And therefore because such is our weakness that there is need hereof in our selves such is the Goodness of God that there is no want of it in the Word 2. Faith discerns hereby the weight that God lays upon its embracing of the Truth so testified unto He knows our concernment in it and thereon urgeth us with its acceptance This awakens and excites Faith unto Attention and Consideration the eminent means of its growth and increase It knows that it is not for nothing that the Holy Ghost thus presseth his Truth upon it and attends the more diligently upon his urgency 3. Every testimony hath something single in it and peculiar unto it Though many bear witness to the same truth yet such is the fulness of the Scripture and such the Wisdom of God laid up therein that every one of them hath also somewhat of its own somewhat singular tending to the enlightning and establishment of our minds This Faith makes a discovery of and so receives peculiar profit and advantage thereby And this should teach us to abound in the study and search of the Scriptures that we may thereby come to establishment in the truth God hath thus left us many testimonies to each important Truth and he hath not done it in vain he knows our need of it and his Condescension in so doing when he might have bound us up to the strictest terms of closing with the least intimation of his will is for ever to be admired For us to neglect this great effect and product of the Wisdom Grace and Love of God is unspeakable folly If we think we need it not we make our selves wiser than God if we think we do and neglect our duty herein we are really as unwise as the Beasts that perish Want of this fortifying of faith by a diligent search after the testimonies given unto the truth proposed unto it to be believed is the cause that so many every day turn away from it and therewithall make shipwrack of faith and a good conscience Let us then never think our selves safe in the knowledge and profession of any truth but whilst we continue sincerely in the investigation of all the confirmation that God hath given it in his Word The Opposition made to every Truth is so various and from so many hands that not the least contribution of evidence unto it can be neglected with safety III. The whole Creation of God hath a great concernment in God's bringing forth Christ into the world and his Exaltation in his Kingdom Hence in the Psalm from whence these words are taken all the principal parts of it are called on to triumph and rejoyce therein The Earth and the multitude of the Isles the Heaven and all People are invited unto this congratulation neither is any thing excluded but Idols and Idolaters whose ruine God intends in the Erection of the Kingdom of Christ. And this they have ground for 1. Because in that Work consisted the principal manifestation of the Wisdom Power and Goodness of God The whole Creation is concerned in the Glory of the Creator In his Exaltation doth their honour interest and blessedness consist For this End were they made that God might be glorified The more that is done by any means the more is their End attained Hence the very inanimate parts of it are introduced by a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rejoycing exulting shouting and clapping their hands when the Glory of God is manifested in all which their suitableness and propensity to their proper End is declared as also by their being burdened and groaning under such an Estate and Condition of things as doth any way eclipse the Glory of their Maker Now in this work of bringing forth the first-born is the Glory of God principally and eminently exalted For the Lord Christ is the Brightness of his Glory and in him all the Treasures of Wisdom Grace and Goodness are laid up and hid What ever God had any other wayes before parcelled out of and concerning his Glory by the works of his hands is all and altogether and with an unspeakable Addition of Beauty and Excellency repeated in Christ. 2. The whole Creation receiveth a real Advancement and honour in the Sons being made the first-born of every creature that is the especial Heir and Lord of them all Their being brought into a new dependance on the Lord Christ is their Honour and they are exalted by becoming his Possession For after that they had lost their first Original Dependance on God and their respect unto him grounded on his pronouncing of them exceeding good that is such as became his Wisdom and Power to have made they fell under the power of the Devil who became Prince of this world by sin Herein consisted the vanity and debasement of the Creature which it was never willingly or of its own accord subject unto But God setting up the Kingdom of Christ and making him the first-born the whole Creation hath a right unto a new glorious Lord and Master And however any part of it be violently for a season detained under its old bondage yet it hath grounds of an earnest Expectation of a full and total Deliverance into Liberty by vertue of this Primogeniture of Christ Jesus 3. Angels and Men the Inhabitants of Heaven and Earth the principal parts of the Creation on whom God hath in an especial manner estamped