and Grace it will yield men no satisfaction which makes them constantly turn aside to other means and wayes of knowing and serving God This being so eminent in the Jews and the Medium they have fixed on to supply that want which they suppose to be in the Scripture but is indeed in themselves proving to be the great Engine of their hardening and obstinacy in their Infidelity I shall first declare what it is that they intend by the Orall Law and then briefly shew the absurdity and falseness of their pretensions about it though it must not be denyed that it is one of the most Antient Fables that is credited amongst any of the Sons of men at this day in the world § 6 This Orall Law they affirm to be an unwritten Tradition and Exposition of the written Law of Moses given unto him in Mount Sinai and committed by him to Joshua and the Sanhedrim to be by them delivered over by Orall Tradition unto those who should succeed them in the Government of that Church It doth not appear that in the dayes of Christ or his Apostles whilest the Temple was standing that there was any stated opinion amongst them about this Orall Law though it is evident that not long after it began to be received by the body of the People Nay it is evident that there was no such Law then acknowledged For the Sadduces who utterly reject all the main Principles of it were then not only tolerated but also in chief Rule one of them being High Priest That they had multiplyed many superstitious Observances amongst them under the name of Traditions is most clear in the Gospel and it doth not appear that then they knew whom to assign their original unto and therefore indefinitely called them the Traditions of the Elders or those that lived of old before them After the Destruction of their Temple when they had lost the life and spirit of that Worship which the Scripture revealed betaking themselves wholly unto their Traditional figments they began to bethink themselves how they might give countenance to their Apostacy from the Perfection and Doctrine of the written Law For this end they began to fancy that these Traditions were no less from God than the written Law it self For when Moses was forty dayes and forty nights in the Mountain they say that in the day time he wrote the Law from the mouth of God and in the night God instructed him in the Orall Law or unwritten Exposition of it which they have received by Tradition from him For when he came down from the Mount after he had read unto them the Written Law as they say he repeated to Aaron and Eleazer and the Sanhedrim all that secret instruction which he had received in the night from God which it was not lawfull for him to write but in especial he committed the whole to Joshua Joshua did the same to Eleazer as he did to his Son Phiâ—eas after whom they give us a Catalogue of several Prophets that lived in the ensuing generations all whom they employ in this service of conveying down the Orall Law to their Successors The High Priests also they give a place unto in this work of whom there were eighty three from the first Institution of that Office to the destruction of the Temple Joseph lib. 20. cap. 18. From Aaron to the building of Solomons Temple thirteen from thence to the Captivity eighteen all the rest take up the troublesome time of the Apostacy of their Church unto the finall ruine of it their Rulers being many because of their wickedness as themselves observe The last Person whom they would have to preserve the Orall Law absolutely pure was that Simeon whom they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Just mentioned by Jesus the Son of Syrach Chap. 50. And it is very observable that the latter Jews have left out Simeon the Son of Hillel whom their antient Masters placed upon the Roll of the Preservers of this Treasure supposing he might be that Simeon who in his old age received our Saviour in his arms when he was presented in the Temple Luke 2.25 a crime sufficient among the Jews to brand him with a perpetual ignominy neither are they alone in turning mens glory into reproach and shame After the destruction of the Temple and City when the evil Husbandmen were slain § 7 and the Vineyard of the Lord let out to others the Kingdom given to another Nation and therewith the Covenant sanctified use of the Scripture the remaining Jews having lost wholly the mind of God therein betook themselves to their Traditions and as I said before began to fancy and contend that they came from God himself whereas their Predecessors durst not plead any thing for them but that they came unto them from thâ—m of old that is some of the Masters of preceding Generations Hereupon a while after as I have elsewhere shewed at large one of them whom they call Rabbi Judâ— Humâ—si and Hakkadosh the Prince and the Holy took upon him to gather their scattered Traditions and to cast them into form order and method in Writing that they might be unto the Jews a Rule of Life and Worship for ever The Story of his work and undertaking is given us by Maimonides in Jad Chazacha the Authors of Sedar Olâ—â—n Halicoth Olam Tzemach David and many others and they all agree that this their great Master lived about the times of Marcus Antoninus two hundred years or thereabouts after the destruction of City and Temple This Collection of his they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mishne or Mishnaioth being as is § 8 pretended 〈◊〉 repetition of the Law in an Exposition of it indeed a farrago of all sorts of Traditions true and false with a monstrous mixture of Lyes useless foolish and wicked The things contained in it are by themselves referred to five heads 1. The Orall Law received by Moses on Mount Sinai preserved by the means before declared 2. Orall Constitutions of Moses himself after he came down from the Mount 3. Constitutions and Orders drawn by various wayes of arguing 13. as Rambam tells us out of the written Law 4. The Answers and Decrees of the Sanhedrim and other wise men in former Ages 5. Immemoriall Customs whose original being unknown are supposed to be divine The Whole is divided into six parts noted with the initial letter of the word which § 9 signifies the chief things treated on in it As the first by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 z that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zeraim Seeds which is divided into eleven Massicktot or Treatises containing all of them seventy five Chapters The second by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 m that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moad or appointed feasts which is distributed into Twelve Massicktot containing in them eighty eight Chapters The Third by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Women and is distributed in
themselves but as taking them for granted partly from the faith of the Judaical Church and partly from the New Revelation of the Gospel which those to whom he wrote did as yet admit of and avow Such were these That there was a Messiah promised from the foundation of the world to be a Spiritual Redeemer of Mankind That this Messiah was come and had performed and accomplished the work assigned unto him for the end of their Redemption That Jesus of Nazareth was this Messiah Not one line in the whole Epistle but is in an especial manner resolved into these Principles and deduced from them These therefore I found it necessary to examine and confirm to unfold vindicate and declare that their influence unto the Apostles discourse might be manifest and his arguing from them be understood It is true I have so handled them as all along to represent the Opinions of the incredulous Apostate Jews about them and to vindicate them from the exceptions of their greatest Masters of old and of late But he that shall look on these Considerations and Discourses as a matter only of Controversie with the Jews will but evidence his own weakness and Ignorance in things of this Nature Who knows not that they are the very fundamental Principles of our Christian Profession and which because of that opposition that is made unto them ought to be frequently inculcated and strongly confirmed And if Learned Men find it in this day Necessary for them to dispute for to prove and vindicate the very Principles of Natural Theology the Being and Attributes of God the truth whereof hath left indelible characters of it self upon the minds of all the Children of Men how much more Necessary must it needs be to endeavour the confirmation and re-inforcement of these grand Principles of Supernatural Revelation which have no contribution of evidence from the inbred inexpugnable light of Nature and yet are no less indispensibly Necessary unto the future condition of the souls of Men than those others are I am not therefore without hope that the handling of them as it was necessary unto my design so it will not be unacceptable unto the Candid Reader For what is mixed in our Discourses of them concerning Judaical Customs Opinions Practices Expositions Interpretations of Promises Traditions and the like will not I hope give distaste unto any unless it be such as being Ignorant of them and unacquainted with them will choose so to continue rather than be instructed by them whom they would by no means have supposed to be in any thing more knowing than themselves I doubt not therefore but our endeavours on that subject will be able to secure their own station as to their usefulness both by the importance of the Matter treated of in them as also from the Necessity of laying them as a sure Foundation unto the ensuing Exposition of the Epistle it self Besides these general principles there are also sundry other things belonging to the Mosaical order and frame of Divine Worship which the Apostle either directly treateth of or one way or other improves unto his own peculiar design This also he doth sometimes directly and intentionally and sometimes in transitu reflecting on them and as it were only calling them to mind leaving the Hebrews to the Consideration of what concerning them they had been formerly instructed in Such is the whole Matter of the Priesthood and Sacrifices of the Law of the Tabernacle and Utensils of it of the Old Covenant of the giving of the Law the Commands Precepts and Sanctions of it in its Promises and I breatnings Rewards and Punishments Hereunto also he adds a remembrance of the Call of Abraham with the state and condition of the people from thence unto the giving of the Law with sundry things of the like nature Without a competent comprehension of and acquaintance with these things and their relation to the Will and Worship of God it is altogether in vain for any one to imagine that they may arrive unto any clear understanding of the mind of the Holy Ghost in this portion of Scripture Now as I had observed that the Consideration and Explanation of them had been too much neglected by the generality of Expositors so I quickly found that to insist at large upon them and according as their weight doth deserve in the particular places wherein the Mention of them doth occurr would too often and too much divert me from the pursuit of the especial design of the Apostle in those places and disenable the Reader from carrying on the tendency of the whole in the perusal of it To prevent both which inconveniencies I fixed upon the course the Reader will find insisted on namely to handle them all severally and apart in previous Exercitations Having given this general Account of my design and purpose in the ensuing Discourses some few requests unto the Reader shall absolve him from farther attendance in this entrance First I must beg his Candid Intepretation of the reporting of some of those Jewish Fables and Traditions which he will meet withall in some of the Exercitations I could plead Necessity and Vse and those such as will evince themselves in the several places and passages of the Discourses where they are reported For they are none of them nakedly produced to satisfie the Curiosity of any but either the investigation of some truth hidden under them and involved in them or the discovery of their rise and occasion or the laying open of the folly of the pretences of the present Jews in their unbelief doth still accompany their recital However I will not rigidly justifie the production of all and every of them but put it amongst those things wherein the Candour of the Reader may have an opportunity to exercise it self I must beg also of the Learned Reader a consideration of the state and condition wherein through the good Providence of God I have been during the greatest part of the time wherein these Exercitations were written and Printed and I shall pray in requital of his kindness that he may never know by Experience what Impressions of failings mistakes and several defects in exactness uncertainties sâ—reights and exclusion from the use of Books will bring and leave upon endeavours of this kind And what ever defects they may meet withal or complain of in these Discourses my design was through the blessing of God that they should have no cause to complain of want of diligence and industry in me But yet I am sensible in the issue that many things may seem to represent that carelesness of mind or precipitancy in writing which is altogether unmeet to be imposed on Men in this knowing age But what ever other reflections I may be obnoxious unto for the want of Ability and Judgement which in me are very small in reference to so great an undertaking I must crave of the Reader to believe that I would not willingly be guilty of so much importune
reproved l. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 256. l. 31. large Discourses p. 260. l. 16. also r. after l. 10. à fine commission r. omission p. 275. l. 2. r. Judicial p. 276. l. 16. Sanction r. Section p. 290. l. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 308. l. 5. who thought l. 26. and other p. 311. l. 17. laying r. flaying p. 315. l. 4. serebrito r. seretrio There are sundry other mistakes in pointings changes and transpositions of letters in the Hebrew and English which a diligent and Candid Reader will easily observe and amend And it is not worth the while to collect them for those who are otherwise Exercitatio I. The Canonical authority of the Epistle to the Hebrews Notation of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kaneh a measuring reed The beam of a ballance Thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the same signification Metaphorically a moral rule Rectum and Canon how far the same The Scripture a rule Canonical The Antiquity of that Appellation The Canon of the Scripture What required to render a book Canonical All books of the holy Scripture equall as to their divine Original Jews distinction of the books of the old Testament as to the manner of their writing disproved All equally Canonical No book Canonical of a second sort or degree The Epistle to the Hebrews Canonical Opposed by Hereticks of old Not received into the Latin Church untill the dayes of Hierome Proved against Baronius Not rejected by any of that Church only not publiquely approved The Church of Rome not the sole proposer of books Canonical Occasion of its nâ—n-admittance at Rome Boldness of some in rejecting and corrupting the Scripture By whom this Epistle opposed of late The objection of the uncertainty of the Pen-man Answered Citations out of the old Testament not found therein Answer Citations not to his purpose Answer Countenance to old Heresies Answer General heads of Arguments to prove its Canonical Authority Characters to discover between books of divine inspiration and others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The General Arguments of books truly Canonical Subject Matter Design Style Of the style of the Sacred writings Mistakes of many about it The nature of Eloquence Excellency of Scripture Style Energie Efficacy Tradition concerning the Authority of this Epistle not justly lyable to any exceptions from the Author Circumstances Subject Matter Style Testimonyes Conclusion THe Canonical Authority of the Epistle unto the Hebrews having § 1 been by some called into Question we must in our entrance declare both what it is which we intend thereby as also the clear interest of this Epistle therein for this is the foundation of all those ensuing discourses from it and that exposition of it which we intend The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which gives rise unto that term Canonical § 2 seems to be derived from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kaneh and this as it sometimes denotes an Aromatical cane that contained spices in it used in the worship of God as Isai. 43. v. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast bought me no sweet Cane with silver for this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 precious Cane growing not in their own Countrey was bought from a far off Jer. 6.20 so in general it signifies any reed whatever 1 Kings 14.15 Isai. 42.3 whence a multitude of fierce and wicked men compared to the devouring Crocodile whose lurking place is in the canes or reeds are termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beast of the reed Psal. 68.30 Particularly it signifies a reed made into an instrument wherewith they measured their buildings containing six Cubits in length Ezek. 40.7 Chap. 42.16 And hence indefinitely it is taken for a Rule or a Measure Besides it signifies the jugum or scapus or beam with the tongue of a ballance keeping the poyse of the scales equal and discovering the rectitude or declensions thereof Isai. 46.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they weighed silver on the Cane that is saith the Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the ballance the supporter and director of the scales being put for the whole The Rabbins call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the reed of the scales that which tryes and weighs and gives every thing its just moment § 3 And this also is the first and proper signification of the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Canon So the Scholiast on that of Aristophanes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tells us that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly that which is over the scales bringing them and the things weighed in them to equality The very same with the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from which it is derived So Varinus tells us that it is properly the tongue in the ballance and in use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus Aristotle sayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by that which is right we know its self and that which is crooked for the Canon is judge of both where he useth the word for any kind of rule or measure answering unto the other signification of Kaneh in the Hebrew Rectum and Canon that which is right and the rule are one and the same the one expression denoting the nature of any thing the other its Use and Application § 4 From this original proper importance of the word is its metaphorical use deduced which is most Common and therein it signifiâ—s a moral Rule or a measure for direction tryall and judgement Hence the Philosopher calls the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rule of the administration or government of the Common-wealth that whereby all the parts of it arâ— disposed into their proper places whereby they are regulated and all things done in it are tryed and judged And in this sense it is applyed by St. Paul unto divine Revelation Gal. 6.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as many as proceed orderly that is in a direct way for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes according to this rule or Canon And to the same purpose he useth again the samâ— expression Phil. 3.16 For as the words of the Scripture are in themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 words of Truth so the writing it self is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a right writing or as the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which is written in uprightness to be a rule and Judge unto all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Genitivus adjuncti not materiae declaring the property of the writing not the subject matter that is it is Canonical for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which is right and a rule we have shewed to be the same And from hence it is that the Scripture or written Word of God being in it self every way absolutely right and perfect and appointed by him to be the Rule or Canon of the Churches faith and obedience requiring trying regulating judging wholly and absolutely of them is become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
by way of eminency to be called Canonical or regular as the Book wherein it is contained is called the Bible though in it self that be the Common name of all Books § 5 And this Appellation is of ancient use in the Church The Synod of Laodicea supposed to have praeceded the Council of Nice makes mention of it as a thing generally admitted for the Fathers of it decree 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That no private Psalmes ought to be said or read in the Church nor any uncanonical Books but only the Canonical books of the new and old Testament whose names they subjoin in their order And some while before the Bishops who joyned with the Church of Antioch in the deposition of Paulus Samosatenus charge him as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that in the introduction of his heresie departed from the Canon or rule of the Scripture Before them also it was called by Irenaeus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Chrysostome calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sentence of the divine Laws 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the exact ballance square or rule and Canon of all truths and duties wherein he hath evidently respect unto the original use and importance of the word before explained and thereupon calls on his hearers that omitting the consideration of what this or that man sayes or thinks they should seek and require 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all these things of or from the Scriptures which are the Canon of our faith and obedience And Austin demonstrent ecclesiam suam non in rumoribus Africorum sed in praescripto legis in Prophetarum praedictis in Psalmorum cantibus hoc est in omnibus canonicis Sanctorum librorum authoritatibus Let them demonstrate their Church not by the rumors of the Africans but by the praescription of the Law the praedictions of the Prophets the Songs of the Psalms that is by the Canonical Authority of the holy books of the Scriptures And he pursues the Metaphor of a scale and a measure in many words elsewhere And thus Aquinas himself confesseth the Scripture is called Canonical because it is the Rule of our understanding in the things of God And such a Rule it is as hath Authority over the Consciences of men to bind them unto faith and obedience because of its being given of God by inspiration for that purpose Moreover as the Scripture upon the accounts mentioned is by way of eminency § 6 said to be Canonical so there is also a Canon or rule determining what books in particular do belong unto the Holy Scripture and to be on that account Canonical So Athanasius tells us that by the Holy Scripture he intends Libros certo canone comprehensus the books contained in the assured Canon of it And Ruffinus having reckoned up those books concludes hi sunt quos patres intra Canonem concluserum These are they which the Fathers have concluded to be in the Canon that is to belong unto the Canonical books of Scripture And Austin to the same purpose Non sine causa tam salubri vigilantia Canon Ecclesiasticus constitutus est ad quem certi Prophetarum Apostolorum libri pertinerent not without good reason is the Ecclesiastical Canon determined by wholsome diligence unto which certain books of the Prophets and Apostles should belong About the Assignation of this Canon of the Scripture or what books belonged unto the Canonical Scripture there have been some differences in the Church since the time of the Synod of Carthage confirmed by that in Trulla at Constantinople The first Church having agreed well enough about them excepting the haesitation of some few persons in reference unto one or two of them of the New Testament From this rise and use of the word it is evident what is intended by the Canonical § 7 Authority of the Scripture or of any particular book thereunto belonging Two things are included in that expression First the spring and Original of any book which gives it Authority and Secondly the design and end of it which renders it Canonical For the first it is required that it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 given by immediate inspiration from God without this no book or writing can by any means any acceptation or approbation of the Church any usefulness any similitude of style manner of writing unto the books that are so any conformity in matter or doctrine to them have an interest in that Authority that should lay a foundation for its reception into the Canon It is the impress of the Authority of God himself on any writing or its proceeding immediately from him that is sufficient for this purpose Neither yet will this alone suffice to render any Revelation or writing absolutely Canonical in the sense explained There may be an especial Revelation from God or a writing by his inspiration like that sent by Elijah unto Jehoram the King of Judah 2 Chron. 21.12 which being referred only unto some particular occasion and having thence Authority for some especial end and purpose yet being not designed for a Rule of faith and obedience unto the Church may not belong unto the Canon of the Scripture But when unto the Original of divine inspiration this end also is added that it is designed by the Holy Ghost for the Catholick standing use and instruction of the Church Then any writing or book becomes absolutely and compleatly Canonical The Jews of latter Ages assign some difference among the books of the old Testament § 8 as to their spring and Original or manner of Revelation though they make none as to their being all Canonicall The Book of the Law they assign unto a peculiar manner of Revelation which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mouth to mouth or face to face which they gather from Numbers 12.8 whereof afterwards Others of them they affirm to proceed from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the gift of Prophesie whereof as they make many kinds or degrees taken from the different means used by God in the Application of himself unto them belonging to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of divine Revelation mentioned by the Apostle Heb. 1.1 so they divide those books into two parts namely the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or former Prophets containing most of the historical Books after the end of the Law and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the latter prophets wherein they comprise the most of them peculiarly so called The Original of the remainder of them they ascribe unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or inspiration by the holy Ghost calling them peculiarly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 written by that inspiration as though the whole Canon and systeme of the books were not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Scripture or writing and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or divine inspiration the only means of their writing But they do herein as in many other things The distribution of the books of the old Testament into the Law
Psalms and Prophets was very antient in their Church We have mention of it Luke 24.44 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that are written in the law of Moses and in the Prophets and in the Psalms that is in the whole Canonical Scripture And evident it is that this distribution is taken from the subject matter of those principal parts of it This reason of that distribution which they have by Tradition they not knowing or neglecting have feigned the rise of it in a different manner of Revelation and cast the particular books arbitrarily under what heads they pleased as is evident from sundry of them which they reckon unto the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cethubim or Hagiographa which are with them of least esteem But we have a more sure rule both overthrowing that feigned distinction and perfectly equalizing all parts of divine Scripture as to their spring and original St. Peter calls the whole 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 1.19 the word of Prophesie and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 20. Prophesie and therefore it belongs not unto any peculiar part of it to be given out by Prophesie which is an affection of the whole And St. Paul also terms the whole Scriptuâ—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 16.26 prophetical Scriptures or writings of the Prophets And when he demanded of Agrippa whether he believed the Scriptures he doth it in the same manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 28.23 believest thou the prophets that is the Scriptures written by the spirit of Prophesie or by the inspiration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 1.12 of the spirit of Christ that was in them God of old spake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 1.1 in his Revelation of himself unto them and in them and equally spake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 1.70 unto them by the mouth of his holy Prophets from the beginning And thus not this or that part but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 3.16 all Scripture was given by inspiration And herein all the parts or books of it are absolutely equall And in the giving out of the whole 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 1.21 holy men of God spake as they were moved by the holy Ghost So that whatever different means God at any time might make use of in the communication of his mind and will unto any of the Prophets or penmen of the Scripture it was this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and being acted by the holy Ghost both as to Things and Words that rendred them infallible Revealers of him unto the Church And thus the foundation of the Canonical authority of the books of the Scripture is absolutely the same in and unto them all without the least variety either from any difference in kind or degree § 9 The same is their condition as to their being Canonical they are all so equally Some of the Antients used that term ambiguously and therefore sometimes call books Canonical that absolutely are not so as not being written by divine inspiration nor given by the Holy Ghost to be any part of the Rule of the Churches faith and obedience Thus the Constantinopolitan Council in Trulla confirms the Canons both of the Synod of Laodicea and the third of Carthage which agree not in the Catalogues they give us of books Canonical which without a supposition of the ambiguity of the word could not be done unless they would give an assent unto a plain and open contradiction And the Council of Carthage makes evident its sense in their Appendiâ—e annexed to the one and fortieth Canon wherein they reckon up the books of the holy Scripture Hoc etiam say they fratri consacerdoti nostro Bonifacio vel aliis earum partium Episcopis pro confirmando isto Canone innotescat quia a patribus ista accepimus legenda liceat etiam legi passiones Martyrum cùm Aniversarii dies celebrantur They speak dubiously concerning their own determination and intimate that they called the books they enumerated Canonical only as they might be read in the Church which priviledge they grant also to the stories of the sufferings of the Martyrs which yet none thought to be properly canonical The same Epiphanius testifies of the Epistles of Clemens But as the books which that Synod added to the Canon of Laodicea are rejected by Melito Origen Athanasius Hilarius Gregorius Nazianzen Cyrillus Hierosolimitamus Epiphanius Ruffinus Hierome Gregorius magnus and others so their reading and Citation is generally declared by them to have been only for direction of manners and not for the confirmation of the faith even as St. Paul cited an Iambick out of Mâ—nandâ—r or rather Euripides 1 Cor. 15.33 an hemistichium out of Aratus Acts 17.28 and a whole Hexameter out of Epimenides Tit. 1.12 non sunt canonici sed leguntur Catechumenis saith Athanasius They are not Canonical but are only read to the Cateâ—humeni And Hierome the Church reads them ad aedificationem plebis non ad Authâ—ritatem Ecclesiasticarum dogmatum confirmandam for the edification of the people but not for the confirmation of any points of faith But although some books truly Canonical were of old amongst some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Epiphanius speaks doubted of and some were commonly read that are certainly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and rejectitious yet neither the mistake of the former nor later practice can give any countenance to an Apprehension of a second or various sort of books properly canonical For the interest of any book or writing in the canon of the Scripture accrewing unto it as hath been shewed meerly from its divine inspiration and giving by the Holy Ghost for a Rule measure and standard of faith and obedience unto the Church whatever advantage or worth to commend it any writing may have Yet if it have not the propertiâ—s mentioned of Divine inspiration and Confirmation it differs in the whole kind and not in degrees only from all those that have them so that it can be no part regulae regulantis but regulatae at the best not having 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a self-credibility on its own account or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a self-sufficing Authority but is truth only materially by vertue of its Analogie unto that which is absolutely universally and perfectly so And this was well observed by Lindanus Impio saith he sacrilegio se contaminant qui in scripturarum christianarum corpore quosdam quasi gradus conantur locare quod unam eandemque spiritus sancti vocem impio humanae stultitiae discerniculo audent in varias impares discerpere disturbare Autoritatis classes They desile themselves with the impiety of Sacriledge who endeavour to bring in as it were divers degrees into the body of the Scriptures for by the impious discretion of humane folly they would cast the one voice of the Holy Ghost into various forms of unequal Authority As then whatever difference there may be as to the subject
indeed this being a difference wherein the Will Authority and Command of God were pleaded on the mistaken side they being all of them clear and full as to the matter by them pleaded for nothing but an immediate Declaration of the mind of God himself as to his removing and taking off the obligation of his own Law could put such an end unto it as that the spirits of men might acquiesce therein Now the Will of God to this purpose before the Writing of this Epistle could only be collected from the nature and state of things in the Church upon the coming of the Messiah and conclusions from thence which the believing Jews were very slow in the admittance of Add hereunto that many Prophesies and promises of the Old Testament setting forth the Glory and beauty of Gospel worship under the names and condition of the Worship then in use as of Priests Levites Sacrifices Offerings Feast of Tabernacles and the like lay directly in the letter against that cessation of Mosaical Rites which the Jews opposed Now who was fit who was able to determine upon these different and various Institutions of God but God himself To declare positively that all Obligation from his former commands was now ceased that his institutions were no more to be observed that the Time allotted unto the Churches obedience unto him in their observance was expired this was no otherwise to be effected but by an immediate Revelation from himself And this is done in this Epistle and that in this only as to the Jews whereby it became the main instrument and means of pulling up their old Church-state and translating it anew into the appointments of our Lord Jesus Christ. Neither is this done by a bare declaration of Gods Authoritative interposition but in a way of Excellent and singular Wisdom and condescention with a manifestation of Gods Love and care unto his Church in the institutions that were now to be removed and the progress of his Wisdom in their gradual instruction as they were able to bear the whole nature design and intendment of them is evidenced to be such as that having received their full End and accomplishment they did of themselves naturally expire and disappear And hereby in that great Alteration which God then wrought in the outward worship of his Church there is discovered such an oneness and unchangeableness in his love and care such a suitableness Harmony and Consonancy in the effects of his Will such an Evidence of infinite Wisdom in disposing of them into a subserviency one to another that they should no where in any thing cross or enterfere and all of them to his own glory in the promotion and furtherance of the light faith and obedience of his Church as sufficiently manifests the Original and fountain whence it doth proceed For my part I can truly say that I know not any portion of Holy Writt that will more effectually raise up the heart of an understanding Reader to an holy Admiration of the Goodness Love and Wisdom of God than this Epistle doth Such I say is the subject matter of this Epistle so divine so excellent so singular And in the handling hereof have we not the least occasional mixture of any Matter Words Sentences Stories Arguments or Doctrines so unsuited to the whole as to argue the interposure of a fallible Spirit Thus we know it hath fallen out in all the Writings of the Christians of the first Ages after the sealing of the Canon of the Scriptures Many things in them appear to proceed from an holy and Heavenly Spirit breathing in their Authors and most of what they contain to be consonant unto the mind of God yet have they all of them evident footsteps that the Authors were subject unto Errors and mistakes even in and about the things written by them And the continuance of their failings in their Writings capable of an easie conviction is no small fruit of the Holy Wise Providence of God and his care over his Church that it might not in after Ages be imposed upon with the great and weighty pretence of Antiquity to admit them into a competition with those which himself gave out to be its infallible and therefore only Rule That nothing of this nature nothing humanitùs meerly after the manner of men befell the Writer of this Epistle in his Work we hope through the assistance of its principal Author to manifest in our Exposition of the several parts of it And this subject matter of this Epistle thus handled further secures us of its original § 25 The design aim and end of the Epistle with the purpose and intention of its Writer which belongs to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Ancients made a characterism of Writings given by divine inspiration are consonant unto the General Argument and peculiar subject matter of it That the whole Scripture hath an especial end which is peculiar unto it and wherein no other writing hath any share but only so far as it is taken from thence and composed in obedience thereunto is evident unto all that do seriously consider it This end supremely and absolutely is the glory of that God who is the Author of it This is the center where all the lines of it do meet the scope and mark towards which all things in it are directed It is the Revelation of himself that is intended of his mind and Will that he may be glorified wherein also because he is the principal fountain and last end of all consists the order and perfection of all other things Particularly the demonstration of this glory of God in and by Jesus Christ is aimed at The works of Gods Power and Providence do all of them declare his Glory the glory of his eternal Perfections and Excellencies absolutely and in themselves But the End of the Scripture is the glory of God in Christ as he hath revealed himself and gathered all things to an head in him unto the manifestation of his glory For this is life eternal that we know him the only true God and whom he hath sent Jesus Christ. The means whereby God is thus glorified in Christ is by the Salvation of them that do believe which is therefore also an intermediate End of the Scripture These things are written that we may believe that Jesus is the Son of God and that believing we may have life through his name John 20.31 1 Tim. 4.16 Moreover whereas this eternal life unto the glory of God cannot be obtained without faith and obedience according to his will the Scripture is given for this purpose also that it may instruct us in the mind of God and make us wise unto salvation 2 Tim. 3.15 16. Rom. 1.16 2 Pet. 1.3 These in their mutual subserviency and dependance compleat the characteristical End of the Scripture I confess Plato in his Timaeus makes it the End of Philosophy that we may thereby be made like unto God But that Philosophy of his having its
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
to oppose its Canonical Authority with their frivolous Cavils and Objections Neither is this Experience meerly satisfactory to themselves alone as is by some pretended It is a thing pleadable and that not only in their own defence to strengthen their Faith against Temptations but to others also though not to Atheistical Scoffers yet to humble enquirers which ought to be the frame of all men in the Investigation of Sacred Truths § 34 Unto what hath been spoken we may add that the Canonical Authority of this Epistle is confirmed unto us by Catholick Tradition By this Tradition I intend not the Testimony only of the present Church that is in the world nor Fancy a trust of a Power to declare what is so in any Church whatever but a generall uninterrupted Fame conveyed and confirmed by particular Instances Records and Testimonies in all Ages In any other sense how little weight there is to be laid upon Traditions we have a pregnant instance in him who first began to magnifie them This was Papias a contemporary of Policarpus in the very next Age after the Apostles Tradition of what was done or said by Christ or the Apostles what Expositions they gave he professed himself to set an high value upon equal to if not above the Scripture And two things are considerable in his search after them First That he did not think that there was any Church appointed to be the Preserver and Declarer of Apostolical Traditions but made his enquiry of all the individual ancient men that he could meet withall who had conversed with any of the Apostles Secondly That by all his pains he gathered together a Rhapsody of incredible Stories Fables Errors and useless Curiosities Such issue will the endeavours of men have who forsake the stable Word of Prophesie to follow rumors and reports under the specious name of Traditions But this Catholick Fame whereof we speak confirmed by particular Entrances and Records in all Ages testifying unto a matter of Fact is of great importance And how clearly this may be pleaded in our present case shall be manifested in our Investigation of the Penman of this Epistle And thus I hope we have made it evident that this Epistle is not destitute of any one of those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or infallible proofs and Arguments whereby any particular Book of the Scripture evinceth its self unto the Consciences of men to be written by Inspiration from God It remaineth now to shew that it is not liable unto any of those Exceptions or Arguments whereby any Book or Writing pretending a claim to a Divine Original and Canonical Authority thereupon may be convicted and manifested to be of another Extract whereby its just priviledge will be on both sides secured § 35 The first consideration of this nature is taken from the Author or Penman of any such Writing The Books of the Old Testament were all of them written by Prophets or holy men inspired of God Hence St. Peter calls the whole of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prophesie 2 Pet. 1.21 Prophesie delivered by men acted or moved therein by the Holy Ghost And though there be a distribution made of the several Books of it from the Subject Matter into the Law Prophets and Psalms Luke 24.44 and often into the Law and Prophets on the same account as Acts 26.2 Rom. 3.22 yet their Penmen being all equally Prophets the whole in general is ascribed unto them and called Prophesie Rom. 1.8 Chap. 16.26 Luke 24.25 2 Pet. 1.19 So were the Books of the New Testament written by Apostles or men endowed with an Apostolical Spirit and in their work equally inspired by the Holy Ghost whence the Church is said to be built on the foundation of the Prophets and Apostles Jesus Christ himself being the chief corner stone Ephes. 2.20 If then the Author of any Writing acknowledgeth himself or may otherwise be convinced to have been neither Prophet nor Apostle nor endued with the same infallible Spirit with them his work how excellent soever other wayes it may appear must needs be esteemed a meer fruit of his own Skill Diligence and Wisdom and not any way to belong unto the Canon of the Scripture This is the condition for instance of the second Book of Maccabees In the close of it the Author being doubtful what acceptance his endeavours and manner of Writing would find amongst his Readers makes his excuse and affirms that he did his utmost to please them in his Style and Composition of his words So he tells us before Chap. 2. v. 24. that he did but Epitomize the History of Jason the Cyrenean wherein he took great pains and labour The truth is he that had before commended Judas Machabaeus for offering Sacrifices for the dead which indeed he did not but for the living no where appointed in the Law and affirmed that Jeremiah hid the holy Fire Ark Tabernacle and Altar of Incense in a Cave that the same person Antiochus was killed at Nanea in Persia Chap. 1. v. 16. and dyed in the Mountains of torments in his Bowels as he was coming to Judea Chap. 9. whom the first Book affirms to have dyed of sorrow at Babylon Chap. 6. v. 16. who affirms Judas to have written Letters to Aristobulus in the one hundred eighty eighth year of the Seleucian Empire who was slain in the one hundred fifty second year of it Lib. 1. Chap. 1.3 that is thirty six years after his death with many other such mistakes and falshoods had no great need to inform us that he had no special Divine Assistance in his Writing but leaned unto his own Understanding But yet this he doth as we shewed and that openly For the Holy Ghost will not be an Epitomator of a Profane Writing as he professeth himself to have been nor make excuses for his weakness nor declare his pains and Sweat in his Work as he doth And yet to that pass are things brought in the World by Custome Prejudice love of Reputation scorn to be esteemed mistaken in any thing that many earnestly contend for this Book to be written by Divine Inspiration when the Author of it himself openly professeth it to have been of another Extract For although this Book be not only rejected out of the Canon by the Council of Laodicea Hierom and others of the Antients but by Gregory the Great Bishop of Rome himself yet the Church of Rome would now by force thrust it thereinto But were the Author himself alive again I am so well perswaded of his Ingenuity and Honesty from the Conclusion of his Story that they would never be able to make him say that he wrote by Divine Inspiration and little reason then have we to believe it Now this Epistle is free from this Exception The Penman of it doth no where intimate directly or indirectly that he wrote in his own strength or by his own ability which yet if he had done in an Argument of that
was the fittest to be used in this employment and how well all things of this nature agree unto St. Paul we shall see afterwards § 5 Some have assigned the Writing of this Epistle unto Barnabas Clemens Origen Eusebius make no mention of him Tertullian was the Author of this Opinion and it is reported as his by Hierom. Philastrius also remembers the report of it And it is of late defended by Camero as the former concerning Luke by Grotius whose Reasons for his conjecture are confuted with some sharpness by Spanhemius mindful as it seems of his Fathers Controversie with some of his Scholars The Authority of Tertullian is the sole foundation of this Opinion But as the Book wherein he mentions it was written in his Paroxysme when he uttered not that only unadvisedly so he seems not to lay much weight on the Epistle it self only preferring it unto the Apochryphal Hermes Receptior saith he apud Ecclesias Epistola Barnabae illo Apocrypho pastore Maechorum And we have shewed that the Latin Church was for a time somewhat unacquainted with this Epistle so that it is no marvel if one of them should mistake its Author Grotius would disprove this Opinion from the dissimilitude of its style and that which goes under the name of Barnabas which is corrupt and barbarous But there is little weight in that Observation that Epistle being certainly spurious no way savouring the Wisdom or Spirit of him on whom it hath been vulgarly imposed But yet that it was that Epistle which is cited by some of the Antients under the name of Barnabas and not this unto the Hebrews is well proved by Baronius from the names that Hierom mentions out of that Epistle which are no where to be found in this to the Hebrews But that Epistle of Barnabas is an open fruit of that vanity which prevailed in many about the third and fourth Ages of the Church of personating in their Writings some Apostolical Persons wherein they seldom or never kept any good decorum as might easily be manifested in this particular instance As to our present Case the Reason before mentioned is of the same validity against this as the other Opinion concerning Luke whereunto others of an equal evidence may be added Barnabas was not an Apostle properly and strictly so called nor had Apostolical Mission or Authority but rather seems to have been one of the LXX Disciples as Epiphanius affirms And Eusebius a Person less credulous than he acknowledging that a just and true Catalogue of them could not be given yet placeth Barnabas as the first of them concerning whom all agreed Much weight indeed I shall not lay hereon seeing it is evident that the Catalogues given us by the Antients of those Disciples are nothing but a rude Collection of such names as they found in the Books of the New Testament applied without Reason or Testimony but Apostle he was none Many circumstances also concurr to the removal of this conjecture The Epistle was written in Italy Chap. 13.24 where it doth not appear that Barnabas ever was The fabulous Author I confess of the Rhapsedy called the Recognitions of Clemens tells us that Barnabas went to Rome taking along Clemens with him and returning into Judaea found St. Peter at Caesarea But St. Luke in the Acts gives us another account both where Barnabas was and how he was employed at the time intimated by him who knew nothing of those things For whilst St. Peter was at Caesarea Acts 10.1 Barnabas was at Hierusalem Acts 9.27 being a little while after sent to Antioch by the Apostles chap. 11.22 Again Timothy was the Companion of the Writer of this Epistle chap. 13.23 a Person as far as appears unknown unto Barnabas being taken into St. Pauls Society after their difference and separation Acts 15.39 chap. 16.1 He had also been in bonds or imprisonment chap. 10.34 whereof we cannot at that time learn any thing concerning Barnabas those of St. Paul being known unto all And lastly not long before the Writing of this Epistle Barnabas was so far from that Light into and Apprehension of the nature use and expiration of Judaical Rites herein expressed that he was easily mislead into a practical miscarriage in the observation of them Gal. 2.13 wherein although some after Hieroms fancy that the difference between St. Peter and St. Paul was only in pretence have laboured to free St. Peter and his Companions on other grounds from any sinful failing as it should seem in a direct opposition unto the Testimony of St. Paul affirming that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that particular he was to be blamed or condemned vâ—r 11. not unlike him who hath written a justification of Aaron in his making the Golden Calf yet that Barnabas was not come up unto any constancy in his practice about Mosaical Institutions is evident from the Text. And shall we suppose that He who but a little before upon the coming of some few Brethren of the Church of Jerusalem from St. James durst not avouch and abide by his own personal Liberty but deserted the use of it not without some blameable dissimulation Gal. 2.13 should now with so much Authority write an Epistle unto that Church with St. James and all the Hebrews in the world concurring with them in Judgement and Practice about that very thing wherein himself out of respect unto them had particularly miscarried This certainly was rather the work of St. Paul whose Light and Constancy in the Doctrine delivered in this Epistle with his engagements in the defence of it above all the rest of the Apostles is known from the story of the Acts and his own other Writings Apollos hath been thought by some to be the Penman of this Epistle and that because § 6 it answers the Character given of him For it is said that he was an Eloquent man mighty in the Scripture fervent in Spirit and one that mightily convinced the Jews out of the Scripture it self Acts 18.24 28. all which things appear throughout this whole Discourse But this Conjecture hath no Countenance from Antiquity no mention being made of any Epistle written by Apollos or of any thing else so that he is not reckoned by Hierom amongst the Ecclesiastical Writers nor by those who interpolated that work with some Fragments out of Sophronius Nor is he reported by Clemens Origen or Eusebius to have been by any esteemed the Author of this Epistle However I confess somewhat of moment might have been apprehended in the Observation mentioned if the Excellencies ascribed unto Apollos had been peculiar unto him yea had they not all of them been found in St. Paul and that in a manner and degree more eminent than in the other But this being so the ground of this Conjecture is taken from under it Origen Eusebius and Hierom in the places forecited mention a report concerning some § 7 who ascribed this Epistle unto Clemens Romanus
this Epistle to have been written by St. Paul the Testimony given unto it by St. Peter deserves Consideration in the first place and is indeed of it self sufficient to determine the Enquiry about it His Words to this purpose Epist. 2. Chap. 3. v. 15 16. are And account that the Long-suffering of our Lord is Salvation even as our beloved Brother Paul also according unto the Wisdom given unto him hath written unto you as also in all his Epistles speaking in them of these things in which are some things hard to be understood which they that are unlearned and unstable wrest as they do also the other Scriptures unto their own destruction To clear this Testimony some few things must be observed in it and concerning it As 1. That St. Peter wrote this Second Epistle unto the same Persons that is the same Churches and People to whom he wrote his First This to omit other Evidences of it himself testifies Chap. 3.1 This Second Epistle Beloved I now write unto you it was not only absolutely his Second Epistle but the Second which he wrote to the same Persons handling in both the same general Argument as himself in the next words affirms 2. That his First Epistle was written unto the Jews or Hebrews in the Asian Dispersion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. to the Elect Strangers of the Dispersion of Pontus Galatia Cappadocia Asia and Bithynia Chap. 1.1 that is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as St. James styles the same Persons Chap. 1.1 the twelve Tribes or Hebrews of the twelve Tribes of Israel in their Dispersion These 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are those whom the Jews of Jerusalem called the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John 7.35 the Dispersion or those of their Nation that were dispersed among the Gentiles Those especially they intend in the Greek Empire These they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dispersion or scattering of Israel when they were sifted amongst all Nations like the sifting of a Sieve Amos 9.9 Psal. 147.2 they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the LXX according to the Phrase in their dayes render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dispersions or those scattered abroad of Israel as Isaiah calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chap. 27. v. 13. So that there is no question but that these were they whom St. Peter calls the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Pontus Galatia c. As St. James extending his Salutation to the same people in all places the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Twelve Tribes Besides many things insisted on by St. Peter in these Epistles were peculiar to the Hebrews who also were his especial Care See 1 Epist. Chap. 1.10 11 12. Chap. 2.9 21. Chap. 3.5.6 Chap. 4.7 17. Eph. 2.19 20 21. Chap. 2.1 11 c. Chap. 3.10 11 12 13 14. and many other particular places of the same nature may be observed in them To summ up our Evidence in this particular Peter being in an especial manner the Apostle of the Circumcision or Hebrews Gal. 2.7 having by his first Sermon converted many of these strangers of Cappadocia Pontus and Asia Acts 2.9 10 41. ascribing that Title unto them to whom he wrote which was the usual and proper Appellation of them in all the World 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 James 1.1 John 7.35 treating with them for the most part about things peculiar to them in a special manner and that with Arguments and from Principles peculiarly known unto them as the places above quoted will manifest there remains no ground of Question but it was those Hebrews unto whom he wrote Nor are the Exceptions that are made to this Evidence of any such importance as once to deserve a remembrance by them who design not a protracting of their Discourses by insisting on things unnecessary Now it is plain in this Testimony asserted That St. Paul wrote a peculiar Epistle unto § 22 them unto whom St. Peter wrote his that is to the Hebrews he hath written unto you as also in all his Epistles that is in all his other Epistles Besides his other Epistles to other Churches and Persons he hath also written one unto you So that if St. Peters Testimony may be received St. Paul undoubtedly wrote an Epistle unto the Hebrews But this may be say some another Epistle and not this we treat on particularly that to the Galatians which treateth about Judaical Customs and Worship But this Epistle mentioned by St. Peter was written particularly unto the Hebrews in distinction from the Gentiles This to the Galatians is written peculiarly to the Gentiles in opposition to the Jewes so that a more unhappy instance could not possibly have been fixed upon Besides he treats not in it of the things here mentioned by St. Peter which are indeed the main Subject of the Epistle to the Hebrews But say others Paul indeed might write an Epistle to the Hebrews which may be lost and this that we have might be written by some other But whence this Answer should proceed but from a resolution 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against Light and Conviction I know not May we give place to such rash and presumptuous Conjectures we shall quickly have nothing left entire or stable For why may not another as well say it is true Moses wrote Five Books but they are lost and these that we have under his Name were written by another It is not surely one jot less intolerable for any one without ground proof or Testimony to affirm that the Church hath lost an Epistle written to the Hebrews by St. Paul and taken up one in the room thereof written by no man knoweth whom This is not to deal with that Holy Reverence in the things of God which becomes us St. Peter declares that St. Paul in that Epistle which he wrote unto the Hebrews had § 23 declared the Long-suffering of God whereof he had minded them to be salvation We must see what was this Long-suffering of God how it was Salvation and how Paul had manifested it so to be The Long-sufferance Patience or Forbearance of God is either absolute toward man in general or special in reference unto some sort of Men or some kind of Sins or Provocations that are amongst them The first of these is not that which is here intended Nor was there any reason why St. Peter should direct the Jews to the Epistles of St. Paul in particular to learn the Long-suffering of God in General which is so plentifully revealed in the whole Scripture both of the Old and New Testament and only occasionly at any time mentioned by St. Paul There was therefore an Especial Long-suffering of God which at that time he exercised towards the Jews waiting for the Conversion and the gathering of his Elect unto him before that total and final destruction which they had deserved should come upon that Church and State This he compares to the Long-suffering of God
than the Artificial Rules of Philosophers That he should more abound with Testimonies and Quotations out of the Scripture of the Old Testament in this than other Epistles as he doth the Matter whereof he treats and the Persons to whom he wrote did necessarily require 4. Many things in this Epistle evidently manifest that he who wrote it was not only mighty in the Scripture but also exceedingly well versed and skillfull in the Customs Practices Opinions Traditions Expositions and Applications of Scripture then received in the Judaical Church as we shall fully manifest in our progress Now who in those dayes among the Disciples of Christ could this be but Paul For as he was brought up under one of the Best and Most Famous of their Masters in those dayes and profited in the Knowledge of their then present Religion above his Equals so for want of this kind of Learning the Jews esteemed the chief of the other Apostles Peter and John to be Ideots and Vnlearned 5. Sundry particulars towards and in the close of the Epistle openly proclaim Paul to have been the Writer of it As 1. The mention that he makes of his bonds and the Compassion that the Hebrews shewed towards him in his sufferings and whilest he was a Prisoner Chap. 10.34 Now as the Bonds of Paul were afterwards famous at Rome Phil. 1.13 So there was not any thing of greater notoriety in reference to the Church of God in those dayes than those that he suffered in Judaea which he minds them of in this Expression With what earnest endeavours what rage and tumult the Rulers and Body of the People sought his destruction how publickly and with what Solemnity his Cause was sundry times heard and debated with the time of his imprisonment that ensued are all declared in the Acts at large Now no man can imagine but that whilest this great Champion of their Profession was so publickly pleading their Cause and exposed to so much danger and hazzard thereby but that all the Believers of those parts were exceedingly solicitous about his condition as they had been about Peters in the like case and gave him all the Assistance and encouragement that they were able This Compassion of theirs and his own Bonds as an evidence of his Faith and their Mutual Love in the Gospel he now minds them of Of no other Person but Paul have we any ground to conjecture that this might be spoken and yet the suffering and compassion here mentioned seem not to have been things done in a corner So that this one Circumstance is able of its self to enervate all the Exceptions that are made use of against his being esteemed the Author of this Epistle 2. The mention of Pauls dear and constant Companion Timothy is of the same importance Chap. 13.23 That Timothy was at Rome with Paul in his Bonds is expresly asserted Phil. 1.13 14. That he himself was also cast into Prison with Paul is here intimated his release being expressed Now surely it is scarcely credible that any other should in Italy where Paul then was and newly released out of Prison write unto the Churches of the Hebrews and therein make mention of his own Bonds and the Bonds of Timothy a man unknown unto them but by the means of Paul and not once intimate any thing about his condition The exceptions of some as that Paul used to call Timothy his Son whereas the Writer of this Epistle calls him Brother when indeed he never terms him Son when he speaks of him but only when he wrote unto him or that there might be another Timothy when he speaks expresly of him who was so generally known to the Churches of God as one of the chiefest Evangelists deserve not to be insisted on And surely it is altogether incredible that this Timothy the Son of Paul as to his begetting of him in the Faith and continued Paternal Affection his known constant Associate in doing and suffering for the Gospel his Minister in attending of him and constantly imployed by him in the Service of Christ and the Churches known unto them by his means honâ—ured by him with two Epistles written unto him and the association of his Name with his own in the Inscription of sundry others should now be so absent from him as to be adjoyned unto another in his Travail and Ministry 3. The Constant Sign and token of Pauls Epistles which himself had publickly signified to be so 2 Thess. 3.13 is subjoyned unto this Grace be with you all That Originally this was written with Pauls own hand there is no ground to question and it appears to be so because it was written and he affirms that it was his Custome to subjoyn that Salutation with his own hand Now this Writing of it with his own hand was an evidence unto them unto whom the Original of the Epistle first came unto those who had only transcribed Copies of it it could not be so the Salutation its self was their Token being peculiar to Paul and among the rest annexed to this Epistle And all these Circumstances will yet receive some further enforcement from the Consideration of the Time wherein this Epistle was written whereof in the next place we shall Treat Exercitatio III. The Time of the Writing of this Epistle to the Hebrews The Vse of the right stating thereof After his release out of Prison Before the Death of James Before the Second of Peter The Time of Pauls coming to Rome The Condition of the affairs of the Jews at that time The Martyrdom of James State of the Churches of the Hebrews Constant in the Observation of Mosaical Institutions Warned to leave Jerusalem That Warning what and how given Causes of their unwillingness so to do The Occasion and Success of this Epistle § 1 THAT was not amiss observed of Old by Chrysostome Praesat in Com. ad Epist. ad Rom. that a due Observation of the Time and Season wherein the Epistles of Paul were written doth give great light unto the understanding of many passages in them This Baronius ad A.C. 55. N. 42. well confirms by an instance of their mistake who suppose the Shipwrack of Paul at Mileta Acts 27. to have been that mentioned by him 2. Cor. 11. when he was a night and a day in the deep that Epistle being written some years before his sayling towards Rome And we may well apply this Observation to this Epistle unto the Hebrews A discovery of the Time and season wherein it was written will both free us from sundry mistakes and also give us some light into the occasion and design of it This therefore we shall now inquire into § 2 Some general intimations we have in the Epistle it self leading us towards this discovery and somewhat may be gathered from some other places of Scripture for Antiquity will afford us little or no help herein After Pauls being brought a Prisoner to Rome Acts 28. two full years he continued in that condition v. 30.
separation to bring forth the Messiah then failed and therewith their claim on that account to be the children of Abraham 2. The Ordinances of Worship suited unto that Priviledge expired and came to an end 3. New Ordinances of Worship were appointed suited unto the New Light and grace granted then unto the Church 4. The Gentiles came in to the faith of Abraham together with the Jews to be fellow-heirs with them in his blessing But none of these nor all of them together made any such Alteration in the Church but that it was still one and the same The Olive Tree was the same only some branches were broken of and others planted in the Jews fell and the Gentiles came in their room And this must and doth determine the difference between the Jews and Christians § 8 about the Promises of the Old Testament They are all made unto the Church No individual Person hath any interest in them but by vertue of his Membership therewith This Church is and alwayes was one and the same With whomsoever it remains the Promises are theirs and that not by Application or Analogie but directly and properly They belong as immediately at this day either to the Jews or Christians as they did of old to any The Question is with whom is this Church founded on the promised seed in the Covenant This is Sion Jerusalem Israel Jacob the Temple of God The Jews plead that it is with them because they are the children of Abraham according to the flesh Christians tell them that their Priviledge on this account was of another nature and ended with the coming of the Messiah That the Church unto whom all the Promises belong are only those who are Heirs of Abrahams faith believing as he did and thereby interested in his Covenant Not as though the Promise made to Abraham were of none effect for as it was made good unto his carnal seed in the exhibition of the Messiah so the spiritual Priviledges of it belonged only unto those of the Jews and Gentiles in whom God had graciously purposed to effect the faith of Abraham Thus was and is the Church whereunto all the Promises belong still one and the same namely Abrahams children according to the faith and among those Promises this is one that God will be a God unto them and their seed for ever Exercitatio VII Of the Judaicall distribution of the Old Testament the Originall and Nature of their Orall Law and Traditions the whole disproved Agreement of the Jews and Papists about Traditions instanced in sundry particulars THE Apostle dealing with the Hebrews about the Revelation of the Will of § 1 God made unto their Fathers assigns it in generall unto his speaking unto them in the Prophets v. 1. This speaking unto them the present Jews affirm to consist of two Parts 1. That which Moses and the following Prophets was commanded to write for the publick use of the Church 2. What being delivered only by word of Mouth unto Moses and continued by Orall Tradition untill after the last destruction of the Temple was afterwards committed unto writing And because those who would read our Exposition of this Epistle or the Epistle it self with profit had need of some insight into the Opinions and Traditions of the Jews about these things I shall for the sake of them that want either Skill or Leisure to search after them elsewhere give a brief account of their faith concerning the two Heads of Revelation mentioned and therein discover both the Principle Means and Nature of their present Apostacy and Infidelity The Scripture of the Old Testament they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and divide it into three § 2 parts 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Law 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Prophets 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Writings by Divine Inspiration which are usually called the Hagiographa or Holy Writings And this distribution of the Books of the Old Testament is in general intimated by our Saviour Luke 24.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All things written in the Law the Prophets and the Psalms under which last head all the Poetical Books of the Scripture are contained Thus Rabbi Bechai in Cad Hackemach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Law so sometimes they call the whole Volume is divided into three parts the Law the Prophets and the Holy Writings All comprized generally under the Name of the Law for so they say in Midrash Tehillim Psalm 78. v. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Psalms are the Law and the Prophets are the Law that is the whole Scripture This distribution so far as it is intimated in the words of our Saviour doth evidently arise from the Nature and Subject Matter of the Books themselves And this was the received division of the Books of the Old Testament whilest the Judaical Church stood and Continued But the Postalmudicall Doctors overlooking or neglecting the true Reason of this Distribution have fancied others taken from the different manners and degrees of Revelation by which they were given out unto the Church Amongst these they make the Revelation to Moses the most excellent and are very vain in coining the Priviledges and Preeminences it had above all others which are elsewhere examined In the next degree they place those which proceeded from the Spirit of Prophesie which they distinguish from the Inspiration of the Holy Ghost Yea in the eleven degrees of Divine Revelation assigned by Maimonides Mor. Nebu par 2. That by Inspiration is cast into the last and lowest place But this distinction is groundless and meerly fancied out of the various wayes that God was pleased to use in representing things to the minds of the Prophets when it was in them all the Inspiration of the Holy Ghost alone that enabled them infallibly to declare the mind of God unto the Church 2 Pet. 1.21 Now the Books thus given by the Spirit of Prophesie they make of two sorts 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the former Prophets which are all the Historical Books of the Old Testament written before the Captivity as Joshua Judges Samuel Kings Ruth only excepted 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are all the Prophetical Books peculiarly so called Daniel only excepted that is Isaiah Jeremiah Ezekiel and the twelve Minor Prophets Of the last sort or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cethubim Books written by the inspiration of the Holy Ghost are the Poetical Books of the Scripture Psalms Job Proverbs Canticles Lamentations with Ecclesiastes whereunto they add Ruth Daniel and the Historical Books written after the Captivity as the Chronicles Ezra and Nehemiah which make up the Canon of the Old Testament why sundry of these Books should be cast into the last sort as the Story of Ruth and the Prophesie of Daniel they can give no tolerable account The other Books also written after the Captivity are plainly of the same nature with those which they call the former Prophets And for that of Daniel it contains in it
almost all the eminent kinds of Revelation whereby themselves would distinguish the Spirit of Prophesie from the Inspiration of the Holy Ghost Neither have they any Reason for this distribution but finding the general division before mentioned to have been received in the Church of old they have disposed of the particular Books into their orders at their pleasure casting Daniel as is probable into their last order because so many of his Visions and Prophesies relate unto other Nations besides their own The Law or the Books of Moses they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Pentateuch from the number of the Books or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fives or the five parts of the Law whereunto Hierom in his Epistle to Paulinus wrests those words of the Apostle 1 Cor. 14.19 I had rather speak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 five words in the Church as if he had respect to the Law of Moses These five Books they divide into Paraschae or Sections whereof they read one each Sabbath day in their Synagogues Genesis into twelve Exodus into eleven Leviticus into ten Numbers into ten Deuteronomy into ten which all make fifty-three whereby reading one each day and two in one day they read through the whole in the course of a year beginning at the Feast of Tabernacles And this they did of old as James testifies Acts 15.21 For Moses of Old time hath in every City them that preach him being read in the Synagogues every Sabbath day Some of them make fifty four of these Sections dividing the last of Genesis into two beginning the latter at Chap. 47. v. 18. constituting the following Chapter in a distinct Section though it have not the usual note of them prefixed unto it but only one single Samech to note as they say its being absolutely closed or shut up on the account of the Prophesie of the coming of the Messiah Chap. 49. whose season is unknown to them They also divide it into lesser Sections and those of two sorts open and close which § 3 have their distinct marks in their Bibles and many superstitious Observations they have about the beginning and ending of them Of the first sort there are in Gen. 43. of the latter 48. In Exodus of the first sort 69. of the latter 95. In Leviticus of the first sort 52. of the Latter 46. In Numbers of the first 92. of the latter 66. Deuteronomy of the first sort 34. of the latter 379. in all 669. Besides they observe the number of the Verses at the end of every Book as also that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Levit. 11.42 is the middle letter of the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lev. 10 16. the middle word Levit. 13.33 the middle Verse the number of all which through the Law is 23206. Moreover they divide the Law or five Books of Moses into 153. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sedarim or Distinctions whereof Genesis contains 42. Exodus 29. Leviticus 23. Numbers 32. Deuteronomy 27. which kind of Distinctions they also observe throughout the Scripture assigning unto Joshuah 14. Judges 14. Samuel 34. Kings 35. Isaiah 26. Jeremiah 31. Ezekiel 29. the Lesser Prophets 21. Psalms 19. Job 8. Proverbs 8. Ecclesiastes 4. Canticles and Lamentations are not divided Daniel 7. Ester 7. Ezra and Nehemiah 10. Chronicles 25. Besides they distribute the Prophets into Sections called Haphters that answer the Sections which are read every Sabbath day in their Synagogues And this Division of the Prophets they affirm to have been made in the dayes of Antiochus Epiphanes whom they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that wicked one when the reading of the Law was prohibited unto them All which things are handled at large by others Having for a long season lost the Promise of the Spirit and therewith all saving § 4 spiritual Knowledge of the mind and will of God in the Scripture the best of their employment about it hath been in reference to the Words and Letters of it wherein their diligence hath been of use in the preservation of the Copies of it entire and free from corruption For after that the Canon of the Old Testament was compleated in the dayes of Ezra and Points or Vowels added to the Letters to preserve the Knowledge of the Tongue and facilitate the right Reading and Learning of it it is incredible what industry diligence and curiosity they have used in and about the Letter of the whole Scripture The collection of their pains and Observations to this purpose is called the Massora or Messara consisting in Criticall Observations upon the words and letters of the Scripture begun to be collected of old even it may be from the dayes of Ezra and continued untill the time of Composing the Talmud with some additional Observations since annexed unto it The Writers Composers and Gatherers of this work they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose principal Observations were gathered and published by Rabbi Jacob Chaiim and annexed to the Venetian Bibles whereas before the Massora was written in other Books innumerable In this their Critical Doctrine they give us the number of the Verses of the Scripture as also how often every Word is used in the whole and with what variety as to Letters and Vowels what is the whole number of all the Letters in the Bible and how often each Letter is severally used with innumerable other useful Observations the summ whereof is gathered by Buxtorfe in his excellent Treatise on that subject And herein is the knowledge of their Masters bounded they go not beyond the Letter but are more blind than Moles in the Spiritual sense of it And thus they continue an example of the righteous Judgement of God in giving them up to the Counsells of their own hearts and an evident instance how unable the Letter of the Scripture is to furnish men with the saving knowledge of the Will of God who enjoy not the Spirit promised in the same Covenant to the Church of the Elect Isa 59.21 § 5 Unto that ignorance of the mind of God in the Scripture which is spread over them they have added another prejudice against the Truth in a strange Figment of an Orall Law which they make equall unto yea in many things prefer before that which is written The Scripture becoming a lifeless Letter unto them the true understanding of the mind of God being utterly departed and hid from them it was impossible that they should rest therein or content themselves with what is revealed by it For as the word whilest it is enjoyed and used according to the mind of God and is accompanied with that Spirit which is promised to lead them that believe into all Truth is full of sweetness and life to the souls of men a perfect Rule of walking before God and that which satiates them with wisdom and knowledge so when it is enjoyed meerly on an outward account as such a writing without any dispensation of suitable Light
as occasion did require What the People knew of it is uncertain but what they did so was quickly lost The Consistory or great Sanhedrim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they call it the House of Judgement of Seventy and one was more faithfull in its charge Hence Rab. Moses in the same Book Tractat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Rebells or Transgressors teacheth us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The great Consistory or House of Judgement at Jerusalem was the foundation of the Orall Law These are the Pillars of Doctrine from whom Statutes and Judgements went forth unto all all Israel And he afterwards affirms with what Truth may be easily judged 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whilest this great Consâ—story continued there was no dissention in Israel For not only the famous differences between Hillel and Shammai with their Disciples which involved all the Schools Scribes and Lawyers among them arose and were propagated whilest that Consâ—story continued but also the Atheistical Sect of the Sadduces rose unto that height and interest as to obtain the Presidentship in the Sanhedrim its self But the High Priests are those whom they fix upon as the principal Conservators of this Orall Law To this End they give us Catalogues of them from first to last that by their uninterrupted Succession we we may be secured of the incorrupt preservation of their Original Traditions Only it may here be added by the way that they bind not themselves precisely in all their Religious Observances unto this Oral Law whereunto they assign a Divine Original but ascribe an Authority unto the Sanhedrim and the High Priest to constitute things of themselves in the Worship of God besides and beyond the word For whatever they pretend of their Orall Law when they come unto particular Instances they would fain educe the Constitutions of it from some Word or Letter or manner of Interpretation of the Scripture its self But those Constitutions of the Consistory and Wisemen they ascribe unto their own Authority Some of these are recounted by Maimonides in his Preface unto Jad Chazaka as the Reading of the Book or Roll of Esther with Fasting lights on the Feast of Dedication The Fast on the seventh of Ab. or July various Mixtures and Washings of hands things plainly of that nature which our Lord Jesus condemned amongst them And it is observable how he frees them from transgressing that Precept Deut. 12.32 Thou shalt not add unto this word by this Constitution 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For saith he they say not that the holy blessed God hath commanded these things that there should be such Mixtures that the Book of Esther should be read with fasting for if they should say so they should add to the Law but thus we speak such and such a Prophet or the Consistory commanded and appointed that the Book of Esther should be read with fasting to celebrate the Glory of the Holy Blessed God in our Deliverance and so of the rest It seems then they may add what they will of their own so they entitle not the Name of God to their Inventions by which means they have set themselves at liberty to multiply superstitious Observations at their pleasure which they had actually done in the dayes of our Saviour and thereby made the Law of God of none effect In all these things are they followed and imitated by the Romanists In the same manner do they lay up the stock of their Traditions In general they make the Church the repository of them although they do not so distinctly explain the way and means whereby they were committed thereunto as the Jews do Unto the Sanhedrim Councils are succeeded in the same Office But their Nature Work Authority Assistance and Use are so variously disputed amongst them that nothing of certainty from them or by them singly considered is to be obtained It is the High Priest or Pope that is the Principal Conservator of this Sacred Treasury of Traditions Upon their Succession doth the certainty of them depend And whilest there is a Pope at Rome the knowledge of the new Orall Law will not fail as the Old one did not whilest the Jews had an High Priest though in the pursuit of it they Crucified the Messiah and continue to reject him unto this day Besides like the Jews they content not themselves with what they pretend to be of antient Tradition but assume a Power of making new Constitutions in the things of God whereby they would have us to think they do not violate the prohibitions of adding because they ascribe them not unto the Word of God but to the Authority of the present Church Thus far therefore they are fully agreed Thirdly The Jews in favour and unto the Honour of these Traditions affirm that the § 18 written Word without them is imperfect and not to be understood but as it is interpreted by them This they are constant unto and earnestly contend for Aben Ezra in his Preface to the Law discourseth at large of five several wayes of the Interpretation of it but concludes at last that the whole written Law of Moses is founded on the Orall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and this is a sign unto us that the Law of Moses is founded on the Orall Law which is the joy of our hearts so apt are they to rejoyce in a thing of nought To the same purpose are the words of another Famous Master amongst them Rabbi Bechai in Cad Hakkemach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Orall Law is the Foundation of the written nor can the Written Law be expounded but by the Oral By this being the Foundation of the Written Law they intend that the sense of it is so enwrapped and contained therein that without the Explications thereof it cannot be understood And to this End Manasse one of their late Masters expresly disputes that in many things it is defective and in some things redundant so that it is not able to give us a full and clear direction in the things of God without their Traditional Explications and in the confirmation of his opinion he instanceth in sundry Precepts and Prohibitions that he would prove so obscure as that no Obedience can be yielded unto them in a due manner without the help of the Cabala which because for the most part his Exceptions from them are Childish Cavils and have been answered by others shall be here passed over This they are arrived unto this is the common perswasion of them all and we shall yet hear what farther Progress they have made And herein are they imitated by their Successors Their Orall Law also is made by them the foundation of the Written As those Hereticks of old who having got some Sophistical Cavils about Evil where ever they met with any one not of their mind they presently fell upon him with their Vnde maluâ—n whence had evil its Original so thinking to bring them to the acknowledgement of two
themselves without Certainty or Consistency we are clearly acquainted withall by Divine Revelation The summ of it is briefly proposed by the Apostle Rom. 5. v. 12. By one man sin entered into the World and Death by Sin Sin and Death are comprehensive of all that is Evil in any kind in the world All that is morally so is sin all that is poenally so is Death The entrance of both into the World was by the sin of one man that is Adam the common Father of us all This the Philosophers knew not and therefore knew nothing clearly of the Condition of Mankind in relation unto God But two things doth the Scripture teach us concerning this entrance of Evil into the world First The Punishment that was threatned unto and inflicted on the disobedience of Adam Whatever there is of Disorder Darkness or Confusion in the nature of things here below whatever is uncertain irregular horrid unequal destructive in the Vniverse what ever is poenal unto man or may be so in this Life or unto Eternity what ever the Wrath of the Holy Righteous God revealing its self from Heaven hath brought or shall ever bring on the Works of his hands are to be referred unto this head Other Original of them can no man assign Secondly The moral corruption of the Nature of man the Spring of all sin the other head of Evil proceeded Hence also For by this means that which before was good and upright is become an inexhaustible Treasure of Sin And this was the state of things in the World immediately upon the Fall and Sin of Adam Now the work which we assign unto the Messiah is the Deliverance of Mankind from this State and condition Upon the Supposition and Revelation of this Entranâ—e of Sin and the Evil that ensued thereon is the whole Doctrine of his Office founded as shall afterwards more largely be declared And because we contend against the Jews that he waâ— promised and exhibited for a Relief in the Wisdom Grace and Righteousness of God against this sin and misery of mankind as our Apostle also expresly proveth Chap. 2. of his Epistle unto them this being denyed by them as that which would overthrow all their fond imaginations about his Person and Office we must consider what is their Sense and Apprehension about these things with what may be thence educed for their own Conviction and then confirm the Truth of our Assertion from those Testimonies of Scripture which themselves own and receive The first effect and consequent of the sin of Adam was the punishment wherewith it § 6 was attended What is written hereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Scripture the Jews neither can nor do deny Death was in the commination given to deter him from his Transgression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 2.17 Dying thou shalt dye Neither can it be reasonably pretended to be singly Death unto his own Person which is intended in that expression The Event sufficiently evinceth the contrary What ever is or might be Evil unto himself and his whole Posterity with the residue of the Creation so far as he or they might be any way concerned therein hath grown out of this commination And this is sufficiently manifested in the first Execution of it Gen. 3.16 17 18 19. The Malediction was but the Execution of the Commination It was not consistent with the Justice of God to increase the Penalty after the sin was committed The threatning therefore was the Rule and measure of the Curse But this is here extended by God himself not only to all the miseries of Man Adam and his whole Posterity in this Life in labour disappointment sweat and sorrow with Death under and by vertue of the Curse but to the whole Earth also and consequently unto those superiour Regions and Orbs of Heaven by whose influence the Earth is as it were governed and disposed unto the Use of Man Hos. 2. v. 21 22. It may be yet farther enquired what was to be the duration and continuance of the Punishment to be inflicted in the pursuit of this Commination and Malediction Now there is not any thing in the least to intimate that it should have a term prefixed unto it wherein it should expire or that it should not be commensurate unto the existence or being of the sinner God layes the Curse on man and there he leaves him and that for ever A miserable life he was to spend and then to dye under the Curse of God without hopes of emerging into a better condition About his subsistence after this Life we have no controversie with the Jews They all acknowledge the immortality of the Soul for the Sect of the Sadducees is long since extinct neither are they followed by the Karaeans in their Atheistical Opinions as hath been declared Some of them indeed encline unto the Pythagorean Metempsuchosis but all acknowledge the Souls Perpetuity Supposing then Adam to dye poenally under the Curse of God as without extraordinary Relief he must have done the Righteousness and Truth of God being engaged for the Execution of the Threatning against him I desire to know what should have been the State and condition of his Soul Doth either Revelation or Reason intimate that he should not have continued for ever under the same Penalty and Curse in a state of Death or Separation from God And if he should have done so then was Death eternal in the Commination This is that which with respect unto the present effects in this life and the punishment due to sin is termed by our Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Thess. 1. v. 10. the Wrath to come from whence the Messiah is the Deliverer Nor will the Jews themselves contend that the guilt of any sin respects only temporal punishment The Event of Sin unto themselves they take to be that only imagining their Observation of the Law of Moses such as it is to be a sufficient Expiation of Punishment eternal But unto all strangers from the Law all that have not a Relief provided they make every sin mortal and Adam as I suppose had not the Priviledge of the Present Jews to observe Moses Law Wherefore they all agree that by his Repentance he delivered himself from Death eternal which if it were not due unto his Sin he could not do for no man can by any means escape that whereof he is in no danger And this Repentance of his they affirm to have been attended with severe Discipline and self maceration intimating the greatness of his sin and the difficulty of his escape from the punishment due thereunto So Rabbi Eliezer in Pirke Aboth cap. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 On the first day of the Week Adam entred into the Waters of the upper Gihon until the Waters came unto his neck and he afflicted himself seven Weeks untill his Body became like a Sieve And Adam said before the Holy Blessed God Lord of the whole World let my sins I pray thee be
sufferings of Jesus Christ. 3. The places quoted out of Isaiah have no respect unto the Churches of the latter dayes other then all Scripture hath which is written for their Instruction 4. The things mentioned Apoc. 21. v. 27. are effects of this work of Christ in and towards his Church not the work its self here expressed as the first view of the place will manifest § 12 He adds In the other Prophets the Restauration of the Christian Church from the Babylon of Antichrist is in like Types proportionably represented Isa. 10. 11. 13 14. Jer. 50 51. Apoc. 14.6.7 8. 16.19 15.7 18.2 10 21. Answ. I know not what is understood by represented in the like Types Here are no Types in this Prophecy but a naked Prediction of the State and continuance of the Judaical Church untill the coming of the Messiah and of the Work that he should accomplish at his coming with the effects and consequences thereof To allow Types in these things is to enervate all the Prophecies which we have of him in the Old Testament 2. The places directed unto in Isaiah and Jeremiah intend not the deliverance of the Christian Churches unless it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that in expressions no way coincident with or suited unto this Prophecy 3. Where any thing is represented in a Type there must be an accomplishment of somewhat answerable unto it in the Type its self and such was the deliverance of the Israelites from Babylon of old insisted on by those Prophets But here our Author allows no such Type but refers the whole Prophecy firstly and only unto the Christian Churches 4. In the Revelation indeed the deliverance of the Churches of Christ from Antichristian Persecution is foretold which hinders not but that the coming and suffering of the Messiah may be immediately intended as undoubtedly it is in this place He sayes Thirdly In all other Prophecies of Daniel the main subject of them is the History § 13 of Antichrist the Waldensian Saints and their Successors restored and reduced out of Antichristian Captivity See Chap. 7. 2. 8. 10 11 12. Answ. This is Petitio Principii and hath no foundation but the arbitrary Hypothesis of our Author and it seems strange that there should be so many Prophecies of the Churches of Christ and none amongst them of Christ himself For this is far from the Genius and strain of the Old Testament all the principal Prophecies whereof firstly and directly intend him and the Church only as built on him 2. Grant therefore for we will not needlesly contend that some of those Prophecies may concern these latter times it doth not at all follow that this also must so do considering the great variety of Daniels Visions and there are Arguments unanswerable that it doth not do so as will afterwards appear It is added fourthly That the parallel proportion of phrase argueth the annointed Prince § 14 v. 25. to be the Prince of the Covenant Chap. 11.22 which there doth signifie the Princes of the Waldenses Answ. 1. That expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 25. is not well rendered the Annointed Prince It is Messiah the Prince King or Leader as all Translations what ever agree And indeed this is if not the only yet far the most signal place in the whole Old Testament wherein the promised Redeemer is directly called the MESSIAH whence his usual Appellation in both Churches Judaical and Christian is taken For there is not above one place more where he is immediately and directly so called and not in his Types neither is that place without Controversie To interpret this expression therefore in this place otherwise is to take away the foundation of that Name of our Redeemer by which the Holy Ghost in the New Testament doth principally propose him unto our Faith and Obedience which certainly would be in prejudicium fidei Christianae 2. The Prince of the Covenant Chap. 11. v. 22. in those wars of Antiochus Epiphanes or Persecutions of Antichrist I determine not whether may be another from Messiah the Prince here promised The streights of times he sayes Fifthly v. 25. and the destruction of the City v. 26. do fitly § 15 agree to the Antichristian Persecution See Chap. 8.24 11.23 Answ. They do more fitly agree to the times of the building of Jerusalem and last destruction thereof concerning which they are spoken All Streights and Destructions have somewhat alike in them wherein they may seem to agree but it doth not thence follow that one is intended in the Prediction of another It is further urged The effects of the last weeks are parallel with the Antichristian § 16 Persecution described Apoc. 11. For as the Christian Church is in both places signified by the Holy City Apoc. 11.2 with Dan. 9.26 and streights of time said in both places to go before the last afflictions Apoc. 11.5 3 7. with Dan. 9.25 so the last afflictions are also proposed with marvellous agreement those three years and an half of Tyranny over the conquered Saints in the end of the Persecution here â—alf a week of years that is precisely three years and an half cut out for the same end The War immediately preceding the foresaid Triumph Apoc. 11.7 here in like manner Answ. 1. The likeness of Phrases and Expressions in setting out different Events agreeing only in some generalls especially in the Predictions that concern Christ and his Church which is predestinated to be conformed unto him is so frequent in the Prophecies of the Old Testament that nothing unto the purpose of this Learned Author can be concluded from such an Observation concerning these places 2. The Christian Church is not intended by the Holy City Dan. 9. v. 26. but expresly that City which was to be built upon the Decree of the King of Persia whose condition was revealed unto Daniel upon his prayer for it and about it 3. It is no wonder that there should be Streights before Desolations at all seasons of them whatever 4. The half week cut off from the rest of the weeks is not to be three years and an half of Persecution Tyranny and Triumph but on the contrary it is designed for the Confirmation of the Covenant by the Preaching of the Gospel so that here is nothing of the parallelism pretended in the places compared He proceeds From the beginning of the second half of the last week or of the three years § 17 and an half a Prince is said to cause the Sacrifice and Oblation to cease v. 27. a Phrase ascribed unto Antichrist Chap. 8.11 11.31 Answ. I have shewed before that the similitude of Phrases in different places is no ground to conclude a coincidence of the same things intended 2. The Phrases are not the same nor alike in the places compared Concerning him who is spoken of Chap. 8.12 it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and of them Chap. 11.32 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they
Spirit at all Times in all Ages absolutely fulfilled in and towards the Elect that seed of Abraham unto whom all the Promises do in an especial manner belong The Election obtaineth the promise although the rest are hardened Now if the Jews or any other Nation under Heaven shall at any time or for a long season continue to reject the terms of Reconciliation with God and of inheriting the promises which are proposed unto them shall their unbelief make the faith of God of none effect God forbid The Truth of God failed not when he brought only Caleb and Joshua into Canaan the whole body of the people being consumed in the Wilderness by reason of their unbelief God hath done doth and alwayes will effectually fulfill all his promises in his Elect and for the residue of men they come not short of the enjoyment of them but upon their own sin blindness and unbelief Moreover it is granted that there shall be a time and season during the continuance § 10 of the Kingdom of the Messiah in this world wherein the generality of the Nation of the Jews all the world over shall be called and effectually brought unto the knowledge of the Messiah our Lord Jesus Christ with which mercy they shall also receive deliverance from their captivity restauration into their own land with a blessed flourishing and happy condition therein I shall not here engage into a confirmation of this concession or assertion The work would be long and great because of the difference about the time season and manner of their Call their following state and condition and so is unmeet for us to undertake in the winding up of these discourses It is only the thing its self that I assert nor have any cause as to the end aimed at to enquire into the time and manner of its accomplishment Besides the Event will be the only sure and infallible Expositor of these things nor in matters of such importance as those before us shall I trouble the Reader with conjectures The thing it self is acknowledged as far as I can understand by all the world that have any acquaintance with these things Christians generally do assert it look for it pray for it and have done so in all Ages from the dayes of the Apostles Mahometans are not without some thoughts of what shall befall the Jews before the end of the world As to the Jews themselves in their false notion of it it is the life of their hopes and Religion What is it then that the Jews plead what do they expect What promises are given unto them they say that they shall be delivered out of their Captivity restored to their own Land enjoy peace and quietness glory and honour therein We say the same concerning them also but by whom shall these things be wrought for them by their Messiah they say at his coming But shall he do all these things for them whether they believe in him or no whether they obey him or reject him love him or curse him Is there no more required unto this delivery but that he should come to them Is it not also that they should come to him Here then lyes the only difference between us we acknowledge that the Promises mentioned are not yet all of them actually fulfilled towards them this they also plead the Reason hereof they say is because the Messiah is not yet come so casting the blame on God who hath not made good his word according to the time limited expresly by himself We say the reason of it is because they come not by faith and obedience unto the Messiah which long since came unto them and so cast the blame where sure it is more likely to lye even on them and their unbelief They are in expectation that the Messiah will come to them we that they will come unto the Messiah and it may be this difference may ere long be reconciled by his Appearance unto them so calling them unto faith and obedience Lastly Suppose there should be any particular Promise or Promises relating unto the Times § 11 and Kingdom of the Messiah either accomplished or not yet accomplished the full clear and perfect sense and intendment whereof we are not able to arrive unto shall we therefore reject that faith and perswasion which is built on so many clear certain undoubted Testimonies of the Scripture its self and manifest in the event as if it were written with the beams of the Sun As such a proceeding could arise from nothing but a foolish conceited pride that we are able to find out God unto perfection and to discover all the depths of Wisdom that are in his Word so it would being applied unto other things and affairs overthrow all assurance and certainty in the world even that which is necessary to a man to enable him to act with any satisfaction unto himself or others What then we understand of the mind of God we faithfully adhere unto and what we cannot comprehend we humbly leave the knowledge and Revelation of unto his Divine Majesty On these and the like Principles which most of them are clear in the Scripture it s § 12 self and the rest deduced immediately from the same fountain of truth it is no hard matter to answer and remove those particular instances which the Jews produce to make good their general Argument whereby they would prove the Messiah not yet to be come from the non-accomplishment of the Promises that relate unto his Coming and Kingdom It were a work endless and useless to undertake the consideration of every particular Promise which they wrest unto their purpose They are not the words themselves but the things promised that are in controversie Now these though expressed in great variety and on occasions innumerable yet may be referred unto certain general heads whereunto they do all belong And indeed unto these heads they are usually gathered by the Jews themselves in all their disputes against Christians These then we shall consider and shew their consistency with that truth which we have abundantly evinced from the Scriptures of the Old Testament the common acknowledged principle between us § 13 First then they insist upon that universal peace in the whole world which they take to be promised in the days of the Messiah To this purpose they urge the Prophesie recorded Isa. 2.2 3 4. And it shall come to pass in the last days that the mountain of the Lords house shall be established in the top of the mountains and shall be exalted above the hills and all nations shall flow unto it and many people shall go and say Come ye and let us go up to the mountain of the Lord to the house of the God of Jacob and he will teach us of his ways and we will walk in his paths For out of Sion shall go forth the Law and the word of the Lord from Jerusalem And he shall judge among the nations and shall rebuke many
no impeachment can arise against our Interpretation of the predictions insisted on which have a perfect coincidence therewithall 4. The same is the state of things in reference unto what they object about the variety of Religions that are in the world and the multitude of Sects which every where spring up For 1. Although de facto there are at this time sundry false Religions in the world and amongst them that which is professed by the Jews yet de jure they ought not to be there being one true Religion sufficiently declared and promulgated unto the children of men For whereas the Jews and others do wilfully shut their eyes against the light and evidence of truth the guilt and misery is their own the Lord Christ having graciously provided and tendered unto them means of better instruction And 2. It is a mistake that the different Opinions and Sects that are amongst Christians themselves do constitute different Religions For as they all agree in the Worship of the God of Israel by Jesus Christ the Messiah which contains the summ of their Religion so their profession its self is not to be measured by the Doctrines and Conceptions of some amongst them but by the Scripture which they all receive and acknowledge This is the Religion of them all and it is one and the same amongst all that receive Jesus Christ for their Saviour That there are such pertinacious contests about mens different apprehensions of the mind of God in the Word that they labour to impose their private conceptons one upon another is the fault of some men which doth not prejudice the oneness of that Religion which is taught in the Gospel Upon all which it appears that the Promises insisted on have received a glorious and blessed accomplishment § 20 Thirdly They insist on the Promises which concern themselves and these of all others they most mind and urge against their Adversaries Nothing they say is more certain and evident in the Scripture then that the People of Israel shall be brought into a blessed and prosperous condition by the Messiah at his coming and in particular that by him they shall be brought home into their own Land And to this purpose they plead Isa. 11.13 Chap. 52.54 60 61 62 63 66. Jer. 30. 31. Ezek. 36.37 38 39 40 41 42. whereunto sundry other places of a like importance may be added But now say they instead hereof that whole people is scattered over the face of the earth under great misery and oppression for the most part without the least interest in the Country promised unto them And from hence it is that they most obstinately conclude that the Messiah is not yet come for untill they are rich wealthy and powerful they will not believe that God is faithfull § 21 Answ. It would be too long a work and not suitable unto our present design to go over all the Promises in particular which seem to have an aspect this way or wherein mention is made of Abraham the seed of Abraham Jacob Israel and the people of Israel and Judah Besides the Exposition of them may readily be sought from many Learned Commentaries extant in all Languages on the Prophecies of the Old Testament I shall therefore only give such general Answers as being applyed unto the several particular instances will manifest the insufficiency of the Jews Argument from Promises of this Nature 1. Then in the consideration of these Promises we must carefully distinguish between those who had their full at least principal accomplishment in that return of the people from the Captivity of Babylon and those which have a direct respect unto the dayes of the Messiah It is known that the Prophets do very usually set out that mercifull deliverance in Metaphorical Expressions so to set off the greatness of the mercy its self But the present Jews who now look for the accomplishing of all the most strained Allegories in a literal sense supposing that the deliverance which their fore-fathers then obtained because of their ensuing trouble and poverty did not answer what is spoken of it do wrest them all to the times of the Messiah when they hope they shall receive them in full measure For they reckon of all things according to their outward gain and profit and not according to the manifestation of the Love and Glory of God therein These Promises then are in the first place to be set apart as not concerned in our present business and difference 2. We have manifested before that there is mention of a double Israel in the Scripture the spiritual Israel that is all the sons of the faith of Abraham in all Ages and places throughout the world and an Israel according to the flesh or the carnal posterity of Jacob which the present Jews are This distinction we have elsewhere confirmed Now many of the Promises pleaded belong to Israel in the first sense that is the Church and people of God who by faith are admitted into the Covenant of Abraham and so made inheritors of the Promises And these also which are by far the greatest number are to be set aside from our present consideration of them 3. It hath been proved that oftentimes spiritual things are expressed metaphorically in the Prophets by words which in their literal first sense denote things outward and corporeal This is sufficiently evident from the instances formerly given wherein such things are spoken as it is utterly impossible that they should have a literal accomplishment and of the like sort there are others innumerable And thus most of the predictions that concern Peace and Prosperity must necessarily intend spiritual peace with God because concerning the same seasons Wars and Trials are in other places foretold 4. Whatever is foretold and promised concerning the Jews themselves in the dayes of the Messiah doubtless they have no ground nor colour of reason to expect the accomplishment of it until they receive him own him and submit unto him which to this day they have not done When Moses went forth to visit them of old in their distress and slew the Aegyptian that smote one of them because they refused him and would not understand that it was he whom God would deliver them by and endeavoured to betray him to death their bondage was continued forty years longer and yet at length by the same Moses were they delivered And although they have refused and rejected him who was promised to be their Saviour and so continue to this day in their captivity spiritual and temporal yet it is he by whom in the time appointed they shall be delivered from the one and the other But this shall not be done untill they own and receive him which when God shall give them hearts to do they will quickly find the blessed success thereof For 5. We grant that there are many Promises on record in the Scripture concerning their gathering together their return to God by the Messiah with great Peace and Glory
chap. 3. chap. 4. chap. 10. v. 28. 5. The building of the Tabernacle in the Wilderness and afterwards of the Temple in answer thereunto chap. 3. v. 3 4. chap. 9. v. 1 2 3 4 5. chap. 10. v. 19 20 21 22. with its utensils 6. The Calling Succession and Office of the High-priest chap. 7. v. 16 17 21 23. chap. 8. v. 3 4 5. 7. The Sacrifices and Services of them both chap. 8. v. 3 5. chap. 9. v. 6 7 10 12 13. chap. 10. v. 1 2 3 4 5 6 11. chap. 13. v. 11 12. It is plain and evident that under these heads all the principal concernments of the ancient Church with the Worship and Rule of God therein are comprised and they are all of them reflected on most of them explained and applied unto Gospel-ends by our Apostle However I shall not in our present consideration of them engage in the exposition of the particular places in the Epistle where they are treated on which is to be done else-where but only represent them as they are expressed in their institution and transaction in the Old Testament so to make way unto a right conception of them as they are mentioned and made use of in the New § 2 Many of these things I acknowledge especially those concerning the Temple its Fabrick and its Worship have been so largely discussed by others as that I should judge my endeavours in a review of them altogether needless would the nature of our present design admit of its forbearance For besides what hath been formerly attempted with excellent success with reference unto the Fabrick of Divine Worship and the Ceremonies thereof from the Scripture Josephus and the latter Jewish Masters by Ahubensci Arius Montanus Villalpandus Capellus Ribera Constantine Emperour Broughton Ainsworth Weemse Rivet and all learned Expositors on these parts of holy Writ where these things are recorded there are also some of laâ—e who amongst our selves have travelled with much diligence in this subject Persons worthily skilled in and industriously improving their knowledge of all that learning which is needful unto the due and accurate handling of this subject and that in discourses But as things are fallen out considering the necessity of this discourse unto my present design and that most of the things in our proposal from the Epistle above mentioned are such as fell not under the consideration of those learned persons nor are handled by them and that I design not an exact examination of the particular concernments of all these things with a discussion of the Reasons and Arguments wherewith various apprehensions of them are attâ—stâ—d but only to reprâ—sent such a scheme of them unto the Reader as may enable him to judge aright of the references of the Apostle unto them and of the use that he puts them unto I shall proceed in my designed way § 3 First then the call of Abraham which was the foundation whereon all the following Administrations of God towards his Posterity and his whole Worship amongst them were built is excellently and fully described by our Apostle chap. 11. v. 8 9 10 11 12 13 14 15 16 17 18 19. By faith Abraham when he was called to go out into a place which he should afterwards receive for an inheritance obeyed and he went out not knowing whither he went Gen. 11. v. 4. By faith he sojourned in the land of promise as in a strange country dwelling in tabernacles with Isaac and Jacob the heirs with him of the same promise for he looked for a city which hath foundations whose builder and maker is God Gen. 12.13 14. Through faith also Sarah her self received strength to conceive seed and was delivered of a child when she was past age because she judged him faithful who had promised Gen. 17. v. 19. chap. 21. v. 2. Therefore sprang there even of one and him as good as dead as the stars of the sky in multitude and as the sand which is by the sea-shore innumerable v. 13. v. 16. Gen. 15. v. 5. These all died in faith not having received the promises but having seen them afar of and were perswaded of them and embraced and confessed that they were strangers and pilgrims on the earth Gen. 23. v. 4. chap. 47.9 1 Chron. 29.15 For they that say such things declare plainly that they sâ—ek a country and truly if they had been mindful of that from whence they came out they might have had opportunity to have returned Gen. 24. v. 5 6 7. But now they desire a better that is an heavenly wherefore God is not ashamed to be called their God for he had prepared for them a city By faith Abraham when he was tried offered up Isaac and or even he that received the promises offered up his only begotten son of whom it was said In Isaac shall thy seed be called so that he was his only begotten with respect unto the promise Gen. 21. v. 12. chap. 22. v. 9. Accounting that God was able even to raise him up from the dead from whence also he received him in a figure The design of the Apostle in this discourse is to set forth and commend the faith of Abraham from the fruits and effects of it in the whole course of his obedience but he builds it upon and resolves it into his call By faith Abraham being CALLED Neither is it my present purpose to open particularly the discourse of the Apostle which must be referred to its proper place only because what we do now is in a subserviency unto the right understanding of this Epistle I have laid down this account given us therein of the call of Abraham and his faith and obedience shewn as the reason of our insisting on it and the foundation whereon what we do therein is built Neither shall I now at large declare the nature of this Call of Abraham with the several occurrencies that accompanied it partly because it is already touched upon in a former Exercitation and partly because I have else-where handled it more largely and cleared it from the corrupt traditions and opinions of the Jews concerning it But because this was the root on which the Judaical Church did grow the stock whereinto all Mosaical Institutions of worship were inserted and grafted it is necessary that we give a brief Historical account concerning it Abraham he was first called by his Parents 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abram that is an High Father § 4 not without a signal presaging providence of God For as of old they gave significant names unto their children so therein they had respect unto their present condition or some prospect they had given them by the Spirit of God of things future wherein they or theirs should be concerned So have we the reasons given us of the names of Cain Gen. 4. v. 5. of Seth v. 28. of Noah chap. 5. v. 29. of Peleg chap. 10. v. 25. and of sundry others And if we may not suppose that the Parents of Abraham
unto the remainder of his Ministry These brief remarks being given upon the preparation for and the manner of the giving of the Law we shall summarily consider the general nature of the Law and its Sanction in our next Exercitation Exercitatio XX. What meant by the Law among the Jews The common distribution of it into Moral Ceremonial and Judaical by them rejected The ground of that distribution 613 Precepts collected by the Jews Reasons of that number Of these 248 Affirmative 365 Negative Twelve Houses of each sort First House of Affirmatives concerning God and his Worship in twenty Precepts The second concerning the Temple and Priesthood in number 19. The third concerning Sacrifices in 57 Precepts The fourth of Cleanness and Vncleanness 18. The fifth of Alms and Tithes in 32 Precepts The sixth about things to be eaten in seven commands The seventh concerning the Passover and Festivals 20. The eighth of Rule and Judgment in 13 Precepts The ninth of Doctrine and Truth whose commands are 25. The tenth concerning Women and Matrimony in 12 Precepts The eleventh of Criminal Judgments and Punishments in eight Precepts The twelfth of civil Judgments in 17 Precepts Censure of this Collection Negative Precepts in 12 Families 1. Of false Worship in 47 Prohibitions c. THe Law it self and its Sanctions are the next thing that our Apostle makes § 1 mention of in the Oeconomy of the Judaical Church By this Law he especially understands the Law given on Mount Sinai or partly there partly from the Tabernacle the Type of Christ after it was erected The Jews by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Law generally understand the whole five books of Moses as they are also called in the New Testament and all Precepts that they can gather out of them any where they refer to the Law wherein they are not to be contended withall This whole Law is generally distributed into three parts First the Moral Secondly § 2 the Ceremonial Thirdly the Judicial part of it And indeed there is no Precept but may conveniently be referred unto one or other of these Heads as they are usually explained That which is commonly called the Moral Law the Scripture terms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 34.28 The words of the Covenant the ten words from whence is the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Law of ten words or precepts all which in their substance are moral and universally obligatory to all the sons of men That part of the Law which the Scripture calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judgments Exod. 21.1 determining of Rights between Man and Man and of punishments upon transgressions with especial reference unto the interest of the people in the Land of Canaan is by us usually termed the Judicial Law And the institutions of Ceremonial Worship are most commonly expressed by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole system whereof is termed the Law Ceremonial The Jews either acknowledge not or insist not much on this distinction which § 3 is evidently founded in the things themselves but casting all these parts of the Law together contend that there is amongst them 613 Precepts For the numeral Letters of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denote 611 of them and the other two which as they say are the two first of the Decalogue were delivered by God himself to the people and so come not within the compass of the word Torah in that place whence they take this important consideration namely Deut. 33.4 Moses commanded us a Law that is of 611 Precepts two being given by God himself compleats the number of 613. There is none who sees not the vanity and folly of these things which yet is a part of their Oral Law whereunto as hath been shewed they ascribe more oftentimes then to the written Word it self Of these 613 Precepts 248 they say are Affirmative Precepts because there are as § 4 they affirm which I leave to our Anatomists to judge of so many distinct members or bones in the body of a man And 365 Negative Precepts because there are so many days in the year man being bound to keep the Law with his whole body all the year long both which numbers make up 613. And lest this observation should not seem sufficiently strengthned by these arguments they add that which they suppose conclusive namely that in the Decalogue there are 613 Letters if you will but set aside the last two words which in common civility cannot be well denied unto them § 5 These 613 Precepts they divide or distinguish into twelve Families according to the number of the Tribes of Israel that is either general part into twelve First the Affirmative and secondly the Negative And although their distribution be not satisfactory for many Reasons and hath been also represented by others yet for the advantage of the Reader I shall here give a summary account of them § 6 The first Family which hath Relation to God in his Worship consists of twenty Precepts which I shall briefly enumerate as those following without any examination of their stating of them and due fixing to their several stations 1. Faith and acknowledgment of God's divine Essence and Existence Exod. 20.2 2. Faith of the Vnity of God Deut. 6.4 chap. 32.39 3. Love of God Deut. 6.5 chap. 10.12 4. Fear of God Deut. 6.13 5. Acknowledgment of God's Righteousness in Afflictions Deut. 8.5 6. Prayer unto God Exod. 23.25 Deut. 11.13 7. Adherence unto God Deut. 10.20 8. To swear by the name of God Exod. 6.13 Deut. 10.20 9. To walk in the ways of God Deut. 28.9 10. To sanctifie the Name of God Levit. 22.32 11. Twice a day to repeat that Sanction Hear O Israel Deut. 6.7 chap. 11.19 12. That we learn and teach the Law Deut. 5.1 chap. 11 8. 13. To wear Philacteries or Tephilin on the head Deut. 6.8 14. To wear them on the arm in the same place 15. To make Fringes Numb 15.38 39 40. 16. To put Writings of the Scripture on the posts of our doors Deut. 6.9 17. That the People be called together to hear the Law at the end of the Feast of Tabernacles Duet 31.12 18. That every one write him a Copy of the Law Deut. 31.19 19. That the King moreover write out another for himself as King Deut. 17.28 20. That at our eating of meat we give thanks or bless God Deut. 8.10 This is the first Family which though it sometimes fail in educing its precepts from the Word yet good use may be made of the observation in reducing these things to one certain head § 7 The second Family of the first general Head of Affirmative precepts contain those which concern the Sanctuary and Priesthood being nineteen in number 1. That a Sanctuary Tabernacle or Temple should be built Exod. 25.8 2. That being built it should be reverenced Levit. 19.30 3. That the Priests and Levites always keep the Temple and no others Numb 18.2 4. That the work or
not our Neighbour in our heart v. 17. 31. That none put an Israelite to reproach v. 17. 32. That none exercise revenge on his Neighbour 33. That none bear ill will in their mind v. 18. 34. That the Mother and its young be not taken together Deut. 22.6 35. That a Scall be not shaven Lev. 13.33 36. That the signs of Leprosie be not removed Deut. 27.8 37. That the place where the Heifer is beheaded be not tilled Deut. 21.4 38. That a Sorcerer be not suffered to live Exod. 22.18 39. That a new Married Man be not bound to go forth to War Deut. 24.5 40. That none be rebellious against the Sanhedrin at Jerusalem and their Doctrine Deut. 17.11 41. That nothing be added to the precepts of the Law 42. That nothing be taken from them Deut. 4.2 43. That we speak not evil of the Judge nor of the Prince of the People Exod. 22.28 44. That none speak evil of any in Israel Lev. 19.14 45. That none curse Father or Mother 46. That none strike Father or Mother Exod. 21.17 § 29 The Ninth Family of Negative Precepts concerns Feasts and contains Ten Prohibitions 1. That no work be done on the Sabbath Exod. 20.10 2. That none go out or beyond the bounds of the City on the Sabbath Exod. 16.29 3. That no punishment be inflicted on the Sabbath Exod. 35.3 4. That no work be done on the first day of the Passeover 5. That no work be done on the seventh day of the Passeover Lev. 23.7 8. 6. That no work be done in the Feast of Weeks v. 21. 7. That no work be done on the first day of the seventh moneth v. 24 25. 8. That no Work be done on the day of Expiation v. 30. 9. That no work be done on the first day of Tabernacles 10. That no work be done on the eighth day of release v. 34 35 37. The Tenth Family of Negative Precepts is concerning Chastity and affinity and § 30 purity in twenty four Precepts 1. That none uncover the nakedness of his Mother 2. Of his Fathers Wife 3. Of his Sister 4. Of the Daughter of his Fathers Wife Lev. 18.7 8 9 11. 5. Of the Daughter of his Son 6. Of the Daughter of his Daughter 7. Of his own Daughter v. 10. 8. Of a Woman and her Daughter 9. Of a Woman and the Daughter of her Son 10. Of a Woman and the Daughter of her Daughter v. 17. 11. Of a Fathers Sister 12. A Mothers Sister v. 12.13 13. Of an Vnkles Wife v. 19. 14. Of a Daughter in Law v. 15. 15. Of a Brothers Wife v. 16. 16. Of a Wifes Sister she being living ver 14. 17. Of a married Woman Exod. 20.13 18. Of a separated Woman Lev. 18.19 19. That none commit the sin of Sodomy v. 22. 20. That none uncover the nakedness of her Father 21. Nor of the Brother of her Father v. 7.14 22. That filthiness be not committed with any Beast by a Man 23. Nor by a Woman Lev. 18.23 24. That none draw nigh to a prohibited Woman Lev. 18.6 The Eleventh Family concerns Marriages in eight Prohibitions 1. That a Bastard § 31 take not an Israelitess to Wife Deut. 23.2 2. That no Eunuch take a Daughter of Israel v. 1. 3. That no male be made an Eunuch Lev. 22.24 4. That there be no Whore in Israel Deut. 23.17 5. That he who hath divorced his Wife may not take her again after she hath been married to another Deut. 24 4. 6. The Brothers Daughter marry not with a stranger Deut. 25.5 7. That he divorce not his Wife who hath defamed her in her youth Deut. 22.19 8. He that hath forced a Maid shall not divorce her Deut. 22.29 The Twelfth Family concerns the Kingdom and is made up of four Precepts § 32 1. That no King be chosen or a strange Nation Deut. 17.15 2. That the King get not himself many Horses v. 16. 3. That he multiply not Wives 4. That he heap not up to himself Treasures of Silver and Gold v. 17. This is the Account that the Jews give of the precepts of the Law and both the § 33 number of them as also their distribution and distinction which they have cast them into are part as they pretend of their Oral Law which may easily be improved unto a conviction of the vanity of it For whereas it is evident that many of these precepts are coincident many pretended so to be are no precepts at all and sundry of them are not founded on the places from whence they profess to gather them yea that in many of them the mind of the Holy Ghost is plainly perverted and a contrary sense annexed unto his words so it is most unquestionable that there are sundry Commands and Institutions especially in about and concerning Sacrifices that are no way taken notice of by them in this collection as I could easily make good by instances sufficient it is evident that that Rule cannot be of God whereof this collection is pretended to be a part But as I have said before because there is a Representation in them of no small multitude of commands especially in things concerning their carnal Worship it was necessary that they should be here represented though they have been before transcribed from them by others My principal design herein is to give light into some passages of our Apostle as also to other expressions concerning this Law of Commandments contained in Ordinances in other places of the Scripture The Censure our Apostle gives of this whole System of Divine Worship Chap. 9. § 34 v. 1 10. The first Covenant had also Ordinances of Divine Service and a worldly Sanctuary which stood only in meats and drinks and divers washings and carnal Ordinances imposed on them untill the time of reformation is very remarkable Let any one cast an Eye upon this multitude of commands about meats and drinks washings and outward carnal observances which are here collected and he will quickly see how directly and pertinently the description given by our Apostle is suited to their services And that not only as to the manner and multitude of them but also as to their natures They are carnal things and could by no means effect the great spiritual glorious and eternal ends which God had designed proposed and promised in that Covenant unto whose administration they were annexed until the time of Reformation should come Hence elsewhere as Coloss. 10.20 He calls them the rudiments of the world Ordinances about touching tasting and handling about meats and drinks things outwardly clean or unclean all which perish with their using § 35 A little view also of the multiplicity of these precepts and the scrupulous observances required about them and their circumstances will give light into that of another Apostle Acts 15.20 Calling the Law a yoke which neither their Fathers nor themselves were ever able to bear For although the weight of this yoke did principally consist in the matter of it
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
use of the whole Church So that this dispensation of Gods speaking in the Prophets continued for the space of twenty one Jubilees or near eleven hundred years That it had been now ceased for a long time the Apostle intimates in this word and that agreeably to the confessed Principles of the Jews whereby also he confirmed his own of the coming of the Messiah by the reviving of the gift of Prophecy as was foretold Joel 2.28 29. And we may by the way a little consider their thoughts in this matter For as we have observed and proved before the Apostle engageth with them upon their own acknowledged Principles The Jewes then generally grant unto this day that Prophecy for the publick use of the Church was not bestowed under the second Temple after the dayes of Malachie nor is to be expected untill the coming of Elias The delusions that have been put upon them by impostors they now labour all they can to conceal and are of late by experience made incredulous towards such pretenders as in former Ages they have been brought to much misery by Now as their manner is to fasten all their conjectures be they true or false on some place word or letter of the Scripture so have they done this assertion also Observing or supposing the want of sundry things in the second House they pretend that want to be intimated Hag. 1.7 8. where God promising to glorifie himself in that Temple the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will glorifie is written defectively without 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Keri notes That letter being the numeral note of five signifies as they say the want of five things in that House The first of these was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Ark and Cherubims The second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the anointing Oyle The third 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wood of disposition or perpetual fire The fourth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vrim and Thummim The fifth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Holy Ghost or Spirit of Prophecy They are not indeed all agreed in this enumeration The Talmud in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joma cap. 5. reckons them somewhat otherwise 1. The Ark with the Propitiation and Cherubims 2. The Fire from Heaven which answers the third or wâ—â—d of disposition in the former order 3. The Divine Majesty in the room of the Anointing Oyle 4. The Holy Ghost 5. Vrim and Thummim Another order there is according to Rabbi Bechai Comment in Pentateuch Sectione 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who places the Anointing Oyle distinctly and confounds the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Divine Majesty with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Holy Ghost contradicting the Gemara The Commonly approved order is that of the Author of Aruch in the Root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Ark Propitiatory and Cherubims one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Divine Majesty the second thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Holy Ghost which is Prophecy the third 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vrim and Thummim the fourth thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fire frome Heaven the fifth thing But as this Argument is ridiculous both in general in wire-drawing Conclusions from letters deficient or redundant in writing and in particular in reference to this word which in other places is written as in this as Numb 24.12 1 Sam. 2.20 Isa. 66.5 so the observation its self of the want of all these five things in the second House is very questionable and seems to be invented to give countenance to the confessed ceasing of Prophecy by which their Church had been planted nourished and maintained and now by its want was signified to be near expiration For although I will grant that they might offer Sacrifices with other Fire than that which was traduced from the flame descending from Heaven though Nadab and Abihu were destroyed for so doing because the Law of that Fire attended the giving of it whence upon its providential ceasing it was as lawful to use other fire in Sacrifice as it was before its giving out yet as to the Ark the Vrim and Thummim the matter is more questionable and as the anointing Oyle out of question because it being lawful for the High Priest to make it at any time it was no doubt restored in the time of Ezra's Reformation I know Abarbinel on Exod. Chap. 30. sec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 affirms that there was no High Priest anointed with oyle under the second House for which he gives this reason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because the anointing Oyle was now hid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Josiah had hid it with the rest of the holy things a talmudical figment to which he adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they had no power to make it I will not much contend about matter of fact or what they did but that they might have done otherwise is evident from the first institution of it for the prohibition mentioned Exod. 30.31 32. respects only private persons And Josephus tells us that God ceased to give answer by Vrim and Thummim two hundred years before he wrote Lib. 3. cap. 12. which proves they had it It is indeed certain that at their first return from Babylon they had not the Vrim and Thummim Ezra 2.63 There was no Priest with Vrim and Thummim yet it doth not appear that afterwards that Jewel what ever it were was not made upon the Prophecies of Haggai and Zechary whereby the Restauration of the Temple and the Worship belonging thereunto was carryed on to perfection Especially considering the vision of Zechary about cloathing the High Priest with the Robes of his Office Chap. 3. after which time it seems they were made and in use as Josephus shews us Lib. 11. Chap. 8. treating of the Reverence done by Alexander the Great to the name of God engraven in the Plate of Gold on the High-Priests forehead And Maimonides Tractat. Saned Chap. 10. Sect. 10. sayes expresly that all the eight robes of the High Priest were made under the second Temple and particularly the Vrim and Thummim howbeit as he sayes they enquired not of God by them because the Holy Ghost was not on the Priests Of the Ark we shall have occasion to treat afterwards and of its fictitious hiding by Hieremiah or Josia as the Jews fancy This we may observe for the present that as it is certain that is was carried away by the Babylonians amongst other Vessels of Gold belonging to the Temple either amongst them that were taken away in the dayes of Jehojakim 2 Chron. 36.7 or those taken away with Jehojachin his Son v. 11. or when all that was left before great and small was carried away in the dayes of Zedekiah v. 18. So it may be supposed to be restored by Cyrus of whom it is said that he returned all the Vessels of the House of the Lord that Nebuchadnezzar brought from Jerusalem Ezra 1.6 And it is uncertain to what end was the solemn yearly
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
that is the Creation of the whole world and all things contained in it hath been elsewhere proved and must be granted or we may well despair of ever understanding one line in the Scripture or what we ordinarily speak one to another 3. John doth not mention any particular of the old Creation affirming only in general that by the Word all things were made whereof he afterwards affirms that it was the Light of men not assigning unto him in particular the Creation of Light as is pretended 3. He tells us the Article preposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intimates that it is not the old Creation that is intended but some new especial thing distinct from it and preferred above it Answ. 1. As the same Article doth used by the same Apostle to the same purpose in another place Acts 14.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who made the Heaven the Earth and Sea which were certainly those created of old 2. The same Article is used with the same word again in this Epistle Chap. 11.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by faith we understand that the worlds were made where this Author acknowledgeth the old Creation to be intended 4. He adds that the Author of this Epistle seems to allude to the Greek Translation of Isa. 9.6 wherein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Father of Eternity or eternal Father is rendred the Father of the world to come Answ. 1. There is no manner of Relation between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Father of the world to come and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by whom he made the worlds unless it be that one word is used in both places in very distinct senses which if it be sufficient to evince a cognation between various places very strange and uncouth interpretations would quickly ensue Nor 2. Doth that which the Apostle here treats of any way respect that which the Prophet in that place insists upon his name and nature being only declared by the Prophet and his works by the Apostle And 3. It is presumption to suppose the Apostle to allude to a corrupt Translation as that of the LXX in that place is there being no ground for it in the Original for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the eternal Father and what the Jews and LXX intend by the world to come we shall afterwards consider 5. His last refuge is in Isa. 51.16 Where the work of God as he observes in the reduction of the people of the Jews from the Captivity of Babylon is called his planting the Heavens and laying the foundation of the Earth And the Vulgar Latin Translation as he farther observes renders the word ut corlum plantes ut terram fundes ascribing that to the Prophet which he did but declare and in this sense he contends that God the Father is said to make the worlds by his Son Answ. 1. The work mentioned is not that which God would do in the reduction of the people from Babylon but that which he had done in their delivery from Aegypt recorded to strengthen the faith of Believers in what for the future he would yet do for them 2. The expressions of planting the Heavens and laying the foundation of the Earth are in this place of the Prophet plainly Allegorical and are in the very same place declared so to be First In the circumstance of time when this work is said to be wrought namely at the coming of the Israelites out of Aegypt when the Heavens and the Earth properly so called could not be made planted founded or created Secondly By an adjoyned Exposition of the Allegory I have put my words into thy mouth and said unto Zion thou art my people This was his planting of the Heavens and laying the foundation of the Earth even the erection of a Church and Political State amongst the Israelites 3. It is not to the Prophet but to the Church that the words are spoken and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are not ut plantes ut fundes but ad plantandum to plant and ad fundandum to lay the foundation and our Author prejudicates his cause by making use of a Translation to uphold it which himself knows to be corrupt 4. There is not then any similitude between that place of the Prophet wherein words are used Allegorically the Allegory in them being instantly explained and this of the Apostle whose discourse is didactical and the words used in it proper and suited to the things intended by him to be expressed And this is the substance of what is pleaded to wrest from believers this illustrious Testimony given to the eternal Deity of the Son of God We may yet further consider the reasons that offer themselves from the Context for the removal of the interpretation suggested 1. It sinks under its own weakness and absurdity The Apostle intending to set out the Excellency of the Son of God affirms that by him the worlds were made that is say they Christ preaching the Gospel converted some to the faith of it and many more were converted by the Apostles preaching the same Doctrine whereupon blessed times of Light and Salvation ensued Who not overpowered with prejudice could once imagine any such sense in these words especially considering that it is as contrary to the design of the Apostle as it is to the importance of the words themselves This is that which Peter calls mens wresting the Scripture to their own perdition 2. The Apostle as we observed writes didactically plainly expressing the matter whereof he treats in words usual and proper To what end then should he use so strained an Allegory in a point of Doctrine yea a fundamental Article of the Religion he taught and that to express what he had immediately in the words foregoing properly expressed For by whom he made the worlds is no more in these mens apprehensions than in him hath he spoken in these latter dayes Nor is this Expression any where used no not in the most allegorical Prophecies of the Old Testament to denote that which here they would wrest it unto But making of the world signifies making of the World in the whole Scripture throughout and nothing else 3. The making of the worlds here intended was a thing then past 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he made them that is he did so of old and the same word is used by the LXX to express the old Creation But now that which the Jews called the world to come or the blessed state of the Church under the Messiah the Apostle speaks of as of that which was not yet come the present worldly State of the Judaical Church yet continuing 4. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are so rendred taken absolutely as they are here used do never in any one place in the Scripture in the Old or New Testament signifie
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
they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or perform the Duty and Homage denoted by this Word unto any but God it is remembred as their Idolatry Rev. 13.12 16. 2. And unto this sense was it restrained of old by the Spartans who denyed that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lawfull for them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to fall down to or to adore a man Herodot in Polym And in this sense it is exceedingly restrained from the use and importance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea and from that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hithpael though that alwayes signifie a bowing down with Respect and Reverence for it is employed to denote Civil as well as Religious Worship But for several sorts of Religious Worship diversified by its Objects the Scripture knows nothing The word properly denotes to bow down and when it is referred unto God it respects the inward Reverence and Subjection of our minds by a Metonymie of the Adjunct See it for Civil respect Gen. 27.29 Chap. 133.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elohim is rendered Angels by the LXX Gen. 31.24 Job 38.7 Psal. 8.6 Psal. 96.8 Psal. 137 1. of which Interpretation of the word we shall treat in the ensuing Exposition This is the second Argument used by the Apostle to confirm his Assertion of the Preference of the Son above Angels and is taken from the command of God given unto them to worship him For without Controversie He who is to be worshipped is greater than they whose duty it is to worship him In the words we must consider 1. The Apostles Preface 2. His Proof And in the latter must weigh 1. The Sense of it 2. The Suitableness of it to his present Purpose His Preface or the manner of his producing of this second Testimony is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which words have been exposed unto variety of Interpretations for if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which immediately follows they are to be rendered and when he bringeth in again into the world if with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which follows it after the Interposition of sundry other words then is it to be rendered as by our Interpreters and again when he brings he saith Moreover it is not clear in what sense Christ is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the First-born who is elsewhere termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Only Begotten Son of the Father We must also enquire what is the Introduction or bringing in here intended How and When performed as also what is the world whereinto he was brought The difficulties about all which must be severally considered 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 again may be joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And then the sense of the words must run as above intimated namely when he bringeth in again the first-born into the world And it is evident that most Expositors both Antient and Modern embrace this sense So do Chrysostom Theodoret Ambrose Oecumenius Thomas Lyra Cajetan Ribera Camero Gomarus Estius A Lapide our Mede with many others But about what this bringing in again or Second bringing in of the first-born into the world should be they are greatly divided The Antients refer it to his Incarnation affirming somewhat harshly that he was brought before into the world when all things were made by him 2. Others refer it to the Resurrection which was as it were a second bringing of Christ into the world as David was brought into his Kingdom again after he had expelled by the Conspiracy and Rebellion of Absolom 3. Others refer it unto his coming forth in the Effectual Preaching of the Gospel after his Ascension whereby he was brought forth in another manner and with another kind of Power than that which he appeared in in the Dayes of his flesh 4. Some suppose the Personal Reign of Christ on the earth for a thousand years with his Saints is intended in these words when God will bring him again with Glory into the world of which judgement was Mede and now many follow him 5. Others again and they the most assign the Accomplishment of what is here asserted to the General Judgement and the Second Coming of Christ in the Glory of the Father with all the holy Angels attending him to judge the quick and the dead 6. Some of the Socinians refer them unto the Triumphant Ascension of Christ into Heaven after his Resurrection he having as they fancy once before been taken into it there to be instructed in the Mind and Will of God Now all these Assertions concerning the bringing in of Christ into the world have a Truth in them absolutely considered but whether any of them be here intended by the Apostle we must enquire by an Examination of the common Foundation that all their Authors proceed upon with the Reasons given for its Confirmation Now this is that which we observed before namely that in the Construction of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 again is to be joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he bringeth in and so to be rendered when he brings in again or a second time the first-born which must needs point to a second coming of Christ of one kind or another And to this purpose they say 1. That the Trajection of the words in the other sense is hard and difficult and not to be admitted but upon very cogent Reasons It is to suppose that the Apostle by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When Again intends 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Again when And besides the Interposition of the many words between it and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he saith will not admit that they should be conjoyned in Sense and Construction But this Reason is not cogent for 1. Most of the antient Translations acknowledge this Transposition of the words so the Syriack reading thus and again when he bringeth in so the Vulgar Latin and the Arabick omitting the term again as not designing any new thing but meerly denoting a new Testimony And they are followed by Valla Erasmus Beza and the best of Modern Translators 2. Such Trajections are not unusual and that in this place hath a peculiar Elegancy For the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 again being used in the head of the Testimony foregoing this Transposition adds to the Elegancy of the words and that there was cause for it we shall see afterwards 3. The Apostle having immediately before used the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 again as his note of producing a second Testimony and placing it here in the entrance of a third it must needs be used Equivocally if the Trajection opposed be not allowed 2. They deny that the Angels worshipped Christ at his first coming into the world that is that they are recorded so to have done and therefore it must needs be his second coming that is intended when he shall come in Glory with all his holy Angels openly worshipping him and performing his commands This Reason is especially suited unto
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 own likeness and Image are hereby made partakers of such inestimable Benefits as indispensably call for rejoycing in a way of Thankfulness and Gratitude This the whole Gospel declares and therefore it needs not our particular improvement in this place And if this be the duty of the whole Creation it is easie to discern in what a special manner it is incumbent on them that believe whose Benefit Advantage and Glory was principally intended in this whole work of God Should they be found wanting in this Duty God might as of old call Heaven and Earth to witness against them Yea Thankfulness to God for the bringing forth of the first-born into the world is the summ and substance of all that Obedience which God requires at the hands of believers IV. The Command of God is the ground and Reason of all Religious Worship The Angels are to worship the Lord Christ the Mediator and the ground of their so doing is Gods command he saith Worship him all ye Angels Now the command of God is twofold 1. Formal and vocal when God gives out a Law or Precept unto any creature superadded to the Law of its Creation Such was the Command given unto our first Parents in the Garden concerning the Tree of the knowledge of Good and Evil and such were all the Laws Precepts and Institutions which he afterwards gave unto his Church with those which to this day continue as the Rule and Reason of their Obedience 2. Real and interpretative consisting in an impression of the Mind and Will of God upon the nature of his creatures with respect unto that Obedience which their state condition and dependance on him requireth The very nature of an intellectual Creature made for the Glory of God and placed in a moral dependance upon him and subjection unto him hath in it the force of a Command as to the Worship and Service that God requireth at their hands But this Law in man being blotted weakned impaired through sin God hath in mercy unto us collected drawn forth and disposed all the Directions and Commands of it in vocal formal Precepts recorded in his Word whereunto he hath superadded sundry new Commands in the Institutions of his Worship Wiâ—h Angels it is otherwise The ingrafted Law of their Creation requiring of them the Worship of God and Obedience to his whole Will is kept and preserved entire so that they have no need to have it repeated and expressed in vocal formal Commands And by vertue of this Law were they obliged to constant and everlasting Worship of the Eternal Son of God as being created and upheld in an universal dependance upon him But now when God brings forth his Son into the world and placeth him in a new condition of being incarnate and becoming so the Head of his Church there is a new Modification of the Worship that is due to him brought in and a new respect unto things not considered in the first creation With reference hereunto God gives a new Command unto the Angels for that peculiar kind of Worship and Honour which is due unto him in that state and condition which he had taken upon himself This the Law of their Creation in general directed them unto but in particular required not of them It enjoyned the Worship of the Son of God in every condition but that condition was not expressed This God supplies by a new Command That is such an Intimation of his Mind and Will unto them as answers unto a vocal Command given unto men who by that means only may come to know the Will of God Thus in one way or other Command is the Ground and Cause of all Worship For 1. All Worship is Obedience Obedience respects Authority and Authority exerts it self in Commands And if this Authority be not the Authority of God the Worship performed in Obedience unto it is not the Worship of God but of him or them whose Commands and Authority are the Reason and cause of it It is the Authority of God alone that can make any Worship to be religious or the performance of it to be an Act of Obedience unto him 2. God would never allow that the Will and Wisdom of any of his Creatures should be the rise Rule or measure of his Worship or any part of it or any thing that belongs unto it This Honour he hath reserved unto himself neither will he part with it unto any other He alone knows what becomes his own Greatness and Holiness and what tends to the Advancement of his Glory Hence the Scripture abounds with severe Interdictions and Comminations against them who shall presume to do or appoint any thing in his Worship besides or beyond his own Institution 3. All Prescriptions of Worship are vain where men have not strength to perform it in a due manner nor Assurance of Acceptance when it is performed Now both these are and must be from God alone nor doth he give strength and ability for any thing in his Worship but what himself commands nor doth he promise to accept any thing but what is of his own Appointment so that it is the greatest folly imaginable to undertake any thing in his Worship and Service but what his Appointment gives warrant for And this should teach us in all that we have to do in the Worship of God carefully to look after his word of Command and Institution Without this all that we do is lost as being no Obedience unto God Yea it is an open setting up of our own Wills and Wisdom against him and that in things of his own especial concernment which is intolerable boldness and presumption Let us deal thus with our Rulers amongst men and obey them not according to their Laws but our own fancies and see whether they will accept our persons And is the Great and Holy God less to be regarded besides what we have our own Inventions or the Commands of other men as the ground and reason of our doing it we have nothing but our own or their warranty for its Acceptance with God and how far this will secure us is easie to judge We might hence also farther observe V. That the Mediator of the New Covenant is in his own Person God blessed for ever to whom Divine or Religious Worship is due from the Angels themselves As also that VI. The Father upon the account of the Work of Christ in the World and his Kingdom that ensued it gives a new Commandment unto the Angels to Worship him his Glory being greatly concerned therein And that VII Great is the Churches security and Honour when the Head of it is worshipped by all the Angels in Heaven as also that VIII It can be no duty of the Saints of the New Testament to worship Angels who are their fellow servants in the worship of Jesus Christ. Verse VII HAving in one Testimony from the Scripture expressing the subjection of Angels unto the Lord Christ signally proved his main Design
from the beginning of the world unto the end of it think otherwise and will glorifie Godto eternity for the righteousness of his judgments on them thatobey not the Gospel But Secondly Suppose the destruction of these persons be in itself righteous yet there may be some remedy and relief provided for them that they maynot actually fall under it there may yet some way of escape remain for them and so their ruine not be so unavoidable as is pretended It hath been shewed that itwas a righteous thing that the transgressors of the Law should perish and yet a way of escape is providedfor them God is merciful and things may be found atthe last day otherwise than now they are reported at least allthat Faith Diligence Obedience and Holiness which is spoken of is not required to free men from being neglecters of the Gospel so that they who come short of them may nevertheless escape I answer that we are not now discoursing of the Nature of that Faith and Obedience which is required tointerest men in Gospel salvation But certain it is that it will be found to be that which the Word requires and no other even that faith which purifieth the heart that faith which reformeth the life that faith which is fruitful in good works that faith which bringeth forth universal Holiness without which no man shall see God A faith consisting with the love and service of sin with neglect of Gospel duties with conformity to the Word with a sensual profane or wicked life will stand men in no stead in this matter But this is not the subject of our present discourse It may suffice in general that the Faith and Obedience which the Gospel requireth are indispensably necessary to free men from being Gospel despisers what they are is all our concernment to enquire and learn for where they are wanting there is no relief nor remedy what ever wind and ashes of vain hopes men may feed upon and deceive themselves withall It is true there was a remedy provided for the transgression of the Law and this remedy was 1. Reasonable in that there was no mixture of mercy or grace in that dispensation And God saw meet to glorifie those properties of his Nature as well as those which before shone forth in the Creation of all things and giving of the Law Pardoning mercy was not sinned against in the breach of the Law and therefore that might interpose for a relief which was done accordingly And yet 2. Neither would this have been either reasonable or righteous if that only and last way of satisfying the Righteousness and the Law by the sufferings and Sacrifice of the Son of God had not intervened Without this Mercy and Grace must have eternally rested in the bosome of God without the least exercise of them as we see they are in respect unto the Angels that sinned whose Nature the Son of God assumed not thereby to relieve them And 3. This relief was declared immediately upon the entrance of sin and the promises of it renewed continually until it waswrought and accomplished And hereby it became the subject of the whole Book of God and the principal matter of all entercourse between God and sinners But all these things fully discover that there neither is nor can any relief be provided for them that sin against the Gospel For 1. From what spring what fountain should it proceed Mercy and Grace are principally sinned against in it and their whole design of it therein defeated The utmost of mercy and grace is already sinned against and what remaineth now for the relief of a sinner Is there any other Propertie of the Divine Nature whose consideration will administer unto men any ground of hope Is there any thing in the Name of God in that Revelation that he hath made of himself by his Works or in his Word to give them encouragement Doubtless nothing at all But yet suppose that God had not laid out all the riches and treasures of his Wisdom Grace Love and Goodness in Gospel salvation by Jesus Christ which yet he affirmeth that he hath suppose that in Infinite Mercy there were yet a reserve for pardon by what way and means 2. Should it be brought forth and made effectual We have seen that God neither would nor could ever have exercised pardoning mercy towards sinners had not way been made for it by the Bloud of his Son what then Shall Christ die again that the despisers of the Gospel may be saved Why besides that the Scripture affirms positively that henceforth he dieth no more and that there is no more sacrifice for sin this is the most unreasonable thing that can be imagined Shall he die again for them by whom his death hath been despised Is the Bloud of Christ such a common thing as to be so cast away upon the lusts of men Besides when should he make an end of dying They who have once neglected the Gospel may do so upon a second trial nay undoubtedly would do so and thence should Christ often die often be offered and all still in vain Neither hath God any other Son to send to die for sinners he sent his only begotten Son once for all and he that believeth not on him must perish for ever In vain then will all mens expectations be from such a mercy as there is nothing to open a door unto nor to make way for its exercise Nay this mercy is a meer figment of secure sinners there is no such thing in God All the mercy and grace that God hath for his creatures is engaged in Gospel salvation and if that be despised in vain shall men look for any other Neither 3. Is there any word spoken concerning any such relief or remedy for Gospel neglecters Pardon being provided for transgressions of the Law instantly it is promised and the whole Scripture is written for the manifestation of it but as for a provision of mercy for them that despise theGospel where is any one word recorded concerning it Nay doth not the Scripture in all places fully and plainly witness against it He that believeth not shall be damned There remains no more sacrifice for sin He that believeth not the wrath of God abideth on him And will men yet feed themselves with hopes of mercy whilst they neglect the Gospel Well fare them who being not able to retrieve secure sinners against this light and evidence of the want of any relief reielved for them have carried the whole matter behind the curtain and invented a Purgatory for them to help them when they are gone from hence and cannot return to complain of them by whom they are deceived But this also as all other reliefs will prove a broken reed to them that lean on it for they who neglect the Gospel must perish and that eternally for the mouth of the Lord hath spoken it Thirdly Then all hopes of escaping must arise from hence That he whose right it is
matter manner of writing and present usefulness between any of the books that being written by divine inspiration are given out for the Churches rule they are all equall as to their canonical authority being equally interested in that which is the formal reason of it so whatever usefulness or respect in the Church any other writing may have they can no way give them any interest in that whose formal reason they are not concerned in In the sense explained we affirm the Epistle to the Hebrews to be Canonical that is § 10 properly and strictly so and of the number of them which the Antients called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every way genuine and Catholick In the confirmation whereof we shall first declare by whom it hath been opposed or questioned and then what reasons they pretend for their so doing which being removed out of our way the arguments whereby the Truth of our assertion is evinced shall be insisted on We need not much insist on their madness who of old with a sacrilegious licentiousness § 11 rejected what portion of Scripture they pleased The Ebionites not only rejected all the Epistles of Paul but also reviled his person as a Greâ—k and an Apostate as Irenaeus and Epiphanius inform us Their folly and blasphemy was also imitated and followed by the Helescheitae in Eusebius Marcion rejected in particular this Epistle to the Hebrews and those also to Timothy and Titus as Epiphanius and Hierome assure us who adds unto him Basilides And Theodoret as to the Epistle unto the Hebrews joyns unto them some of the Arians also Now though the folly of those Sacrilegious persons be easie to be repelled as it is done by Petrus Cluniacusis yet Hierome hath given us a sufficient reason why we should not spend time therein Si quidem saith he redderent causas cur eas Apostoli non putant tentaremus aliquid respondere sorsitan satisfaciere lectori nunc vero cum haeretica autoritate pronunciant dicunt illa Epistola Pauli est haec non est ea autoritate refelli se pro veritate intelligant qua ipsi non crubescant falsa simulare They did not so much as plead or pretend any cause or reason for the rejection of these Epistles but did it upon their own head and Authority so they deserve neither answer nor consideration It is of more importance that this Epistle was a long time though not rejected by § 12 yet not received in the Church of Rome Eusebius informs us that Cains a Presbyter of that Church whom he much commends for his learning and piety admitted but of thirteen Epistles of St. Paul rejecting that unto the Hebrews as Photius also affirms And the same Photius acquaints us with the same Judgement of Hippolitus another eminent member of that Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Among other things not exactly answering the truth he saith also that the Epistle to the Hebrews was not Pauls And Eusebius adds unto his information of the Judgement of Cains that it was not generally received in the Church of Rome in his time Neither is it any way acknowledged as St. Pauls by either Tertullian Cyprian Lactantius or Macrobius Yea the same Eusebius affirms that some excepted against it upon this account because it was opposed as none of St. Pauls in the Roman Church Hierome grants that Latinorum consuetudo non recepit Epistolam ad Hebraeos inter Canonicas Scripturas The custome of the Latines that is the Roman Church did not receive this Epistle among the Canonical Scriptures And speaking elsewhere of it he adds the same words Licet eam latina consuetudo inter Canonicas Scripturas non recipiat And elsewhere also he confirms the same Assertion It cannot then be denied but that it was four hundred years at least after the writing of this Epistle before it was publickly received and avowed as Canonical by the Româ—n Church Nor will the quotation of it by Hilary and Ambrose prove any general admission of it as such it being their custome not to restrain the Testimonies they made use of unto Books absolutely Canonical § 13 Baronius ad An. 160 labours to take of this failure of the Latine Church The testimony of Eusebius he rejects because as he sayes he was Arianorum gregalis of the Arian faction and willing to call the authority of this Epistle into Question in complyance with them who some of them as we observed before refused it n. 42. The Judgement of Caius he resolves into the Testimony of Eusebius which because of his partiality as he pleads is not to be admitted And lastly opposeth the witness of Hierome as a person who had suffered himself to be imposed on by Eusebius whose words in his reports of Caius he makes use of n. 50. Concluding upon the whole matter that it was a meer false calumny of Eusebius against the Church of Rome which Hierome by too much facillity gave credit unto But I must acknowledge that these Answers of his which indeed are nothing but a rejection of as good witnesses in matters of fact as any we have upon the Roll of Antiquity are not unto me satisfactory no more than the testimony of its acceptance which he produceth in the Epistle of Innocentius to Exuperius which is justly suspected supposititious with the Council at Rome against Apollinaris under Damasus wherein no such thing appears Though I will not deny but that about that time it came to be publickly owned by that Church and was reckoned unto the Canon of the Scripture by Ruffinus § 14 But wherein doth it in the least appear that Eusebius reports the Judgement of Caius or the Roman Church in complyance with the Arians He himself evidently admits the Epistle to be Canonical and confirms it by the testimonies of Clemens Origen and others What would it advantage him or the cause which some pretend he favoured by reporting the opposition of others to a part of divine writt which himself accepted Besides they were not the Arians of the first rank or edition for an inclination unto whom Eusebius is suspected but some of their off-spring which fell out into such Sacrilegious opinions and practices as the first leaders of them owned not that are accused in this matter much less can he be thought to design the reproach of the Roman Church Nay these answers are inconsistent as any one may perceive He could not at the same time design the rejecting of the Epistle in complyance with the Arians and the calumniating of them by whom it was rejected and on whose Authority his intentions must be founded But indeed his words plainly manifest that he gives us a naked account of matter of fact without either prejudice or design It is yet more incredible that Hierome in this matter should suffer himself to be imposed on