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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã And Chrysostome calls it ãâã ãâã ãâã ãâã ãâã the sentence of the divine Laws ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã mouth to mouth or face to face which they gather from Numbers 12.8 whereof afterwards Others of them they affirm to proceed from ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã of divine Revelation mentioned by the Apostle Heb. 1.1 so they divide those books into two parts namely the ãâã ãâã ãâã ãâã ãâã or former Prophets containing most of the historical Books after the end of the Law and ãâã ãâã ãâã ãâã ãâã the latter prophets wherein they comprise the most of them peculiarly so called The Original of the remainder of them they ascribe unto ãâã ãâã ãâã ãâã ãâã or inspiration by the holy Ghost calling them peculiarly ãâã ãâã ãâã ãâã ãâã written by that inspiration as though the whole Canon and systeme of the books were not ãâã ãâã ãâã ãâã ãâã the Scripture or writing and ãâã ãâã ãâã ãâã ãâã 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
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 ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã 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 Greâk 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 ãâã ãâã ãâã ãâã ãâã saith he ãâã ãâã ãâã ãâã ãâã 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 Român 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
evident but also by all acknowledged who are able to judge of them Want of Catholick Tradition in all Ages of the Church from the first giving forth of § 39 any Writing testifying unto its Divine Original is another impeachment of its pretence unto Canonical Authority And this Argument ariseth fatally against the Apochryphal Books before mentioned Some of them are expresly excluded from the Canon by many of the antient Churches nor are any of them competently testified unto The Suffrage of this kind given unto our Epistle we have mentioned before The Doubts and Scruples of some about it have likewise been acknowledged That they are of no weight to be laid in the ballance against the Testimony given unto it might easily be demonstrated But because they were levied all of them principally against its Author and but by consequence against its Authority I shall consider them in a Disquisition about him wherein we shall give a further confirmation of the Divine Original of the Epistle by proving it undenyably to be Written by the Apostle St. Paul that eminent Penman of the Holy Ghost Thus clear stands the Canonical Authority of this Epistle It is destitute of no evidence § 40 needful for the manifestation of it nor is it obnoxious unto any just exception against its claim of that priviledge And hence it is come to pass that what ever have been the fears doubts and scruples of some the rash temerarious Objections Conjectures and Censures of others the Care and Providence of God over it as a parcel of his most holy Word working with the prevailing evidence of its Original implanted in it and its Spiritual Efficacy unto all the ends of holy Scripture hath obtained an absolute Conquest over the hearts and minds of all that believe and setled it in a full possession of Canonical Authority in all the Churches of Christ throughout the world Exercitatio II. Of the Penman of the Epistle to the Hebrews Knowledge of the Penman of any part of Scripture not necessary Some of them utterly concealed The Word of God gives Authority unto them that deliver it not the contrary Prophets in things wherein they are not actually inspired subject to mistake St. Paul the Writer of this Epistle The haesitation of Origen Heads of Evidence Vncertainty of them who assign any other Author St. Luke not the Writer of it Nor Barnabas The Epistle under his name Counterfeit His Writing of this Epistle by sundry Reasons disproved Not Apollos Nor Clemens Nor Tertullian Objections against St. Pauls being the Penman Dissimilitude of Style Admitted by the Antients Answer of Origen rejected Of Clemens Hierom c. rejected likewise St. Paul in what sense ãâã ãâã ãâã ãâã ãâã His Eloquence and Skill Causes of the difference in Style between this and other Epistles Coincidence of Expressions in it and them The Epistle ãâã ãâã ãâã ãâã ãâã Answer of Hierom Rejected Of Theodoret. Of Chrysostome Prejudice of the Jews against St. Paul Not the Cause of the Forbeârance of his Name The true Reason thereof The Hebrews Church State not Changed Faith Evangelical educed from Old Testament Principles and Testimonies Thâse pressed on the Hebrews not meer Apostolical Authority Haesitation of the Latin Church about this Epistle answered Other Exceptions from the Epistle it self removed Arguments to prove St. Paul to be the Writer of it Testimony of St. Peter 2 Epist. 3. v. 15 16. Considerations upon that Testimony The second Epistle of St. Peter Written to the same Persons with the First The First Written unto the Hebrews in their Dispersion ãâã ãâã ãâã ãâã ãâã what S. Paul wrote an Epistle unto the same Persons to whom St. Peter wrote That this Epistle Not that to the Galathians Not one lost The Long-suffering of God how declared to be salvation in this Epistle The Wisdom ascribed unto St. Paul in the Writing of this Epistle wherein it appears The ãâã ãâã ãâã ãâã ãâã of it Weight of this Testimony The suitableness of this Epistle unto those of the same Author Who competent Judges hereof What required thereunto Testimony of the first Churches or Catholick Tradition Evidences from this Epistle its self The general Argument and Scope Method Way of Arguing All the same with St. Pauls other Epistles Skill in Judaical Learning Traditions and Customs Proper to St. Paul His Bonds and Sufferings His Companion Timothy His Sign and Token subscribed SECOND DISSERTATION § 1 THE Divine Authority of the Epistle being vindicated it is of no great Moment to enquire scrupulously after its Penman Writings that proceed from Divine Inspiration receive no addition of Authority from the Reputation or Esteem of them by whom they were written And this the Holy Ghost hath sufficiently manifested by shutting up the Names of many of them from the knowledge of the Church in all Ages The Close of the Pentateuch hath an uncertain Pen-man unless we shall suppose with some of the Jews that it was written by Moses after his Death Divers of the Psalms have their Penmen concealed as also have the whole Books of Joshua Judges Samuel Kings Ruth Esther Job and the Chronicles are but guessed at Had any prejudice unto their Authority ensued this had not been For those whose Authors are known they were not esteemed to be given by Prophesie because they were Prophets but they were known to be Prophets by the Word which they delivered For if the Word Delivered or Written by any of the Prophets was to be esteemed Sacred or Divine because delivered or Written by such Persons as were known to be Prophets then it must be because they were some other way known so to be and Divinely Inspired as by Working of Miracles or that they were in their dayes received and testified unto as such by the Church But neither of these can be asserted For as it is not known that any one Penman of the Old Testament Moses only excepted ever wrought any miracles so it is certain that the most and chiefest of them as the Prophets were rejected and condemned by the Church of the dayes wherein they lived The only way therefore whereby they were proved to be Prophets was by the Word it self which they delivered and wrote and thereon depended the Evidence and Certainty of their being Divinely inspired See Amos 7.14 15 16. Jer. 23.25 26 27 28 29 30 31. And setting aside that actual Inspiration by the Holy Ghost which they had for the Declaration and Writing of that Word of God which came unto them in particular and the Prophets themselves were subject to mistakes So was Samuel when he thought Eliab should have been the Lords Annointed 1 Sam. 16.6 and Nathan when he approved the purpose of David to build the Temple 1 Chron. 17.2 and the great Elijah when he supposed none left in Israel that worshipped God aright but himself 1 Kings 19.14 18. It was then as we said the Word of Prophesie that gave the Writers of it the Reputation and
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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã of Rebells or Transgressors teacheth us ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã whilest this great Consâstory 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 Consâstory 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã saith he ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 maluân whence had evil its Original so thinking to bring them to the acknowledgement of two
thus stedfast upon the account of its being spoken from God and stands in no need of the contribution of any strength Authority or Testimony from men Church Tradition or ought else that is extrinsecal unto it The Testimonies given hereunto in the Scripture it self which are very many with the general Grounds and Reasons hereof I shall not here insist upon and that because I have done it elsewhere I shall only mention that one consideration which this place of the Apostle suggests unto us and which is contained in our second Observation from the word stedfast Take this word as spoken from God without the help of any other Advantages and the stedfastness of it is the Ground of Gods inflicting Vengeance on them that receive it not that obey it not Because it is his Word because it is cloathed with his Authority if men believe it not they must perish But now if this be not sufficiently evidenced unto them namely that it is his Word God could not be just in taking vengeance of them for he should punish them for not believing that which they had no sufficient Reason to believe which suits not with the Holiness and Justice of God The Evidence then that this Word is from God that it is his being the foundation of the Justice of God in his proceeding against them that do not believe it it is of indispensible necessity that he himself also do give that Evidence unto it For whence also should it have it from the Testimony of the Church or from Tradition or from probable moral inducements that men can tender one to another Then these two things will inevitably follow 1. That if men should neglect their duty in giving Testimony unto the Word as they may do because they are but men then God cannot justly condemn any man in the world for the neglect of his Word in not believing it or not yielding obedience unto it And the Reason is evident because if they have not sufficient Grounds to believe it to be his without such Testimonies as are not given unto it it is the highest Injustice to condemn them for not believing it and they should perish without a cause For what can be more unjust than to punish a man especially eternally for not doing that which he had no just or sufficient Reason to do This be far from God to destroy the innocent with the wicked 2. Suppose all men aright to discharge their duty and that there be a full Tradition concerning the Word of God that the Church give Testimony unto it and Learned men produce their Arguments for it if this all or any part hereof be esteemed as the sufficient Proposition of the Scripture to be the Word of God then is the Execution of infinite divine Justice built upon the Testimony of men which is not divine or infallible but such as might deceive For God on this supposal must condemn men for not believing with faith divine and infallible that which is proposed unto them by Testimonies and Arguments humane and fallible quod absit It remaineth then that the Righteousness of the Act of God in condemning unbelievers is built upon the Evidence that the Object of Faith or Word to be believed is from him And this he gives unto it both by the Impression of his Majesty and Authority upon it and by the Power and Efficacy wherewith by his Spirit it is accompanied Thus is every Word of God stedfast as a Declaration of his Will unto us by what means soever it is made known unto us V. Every Transaction between God and man is alwayes confirmed and ratified by promises and Threatnings Rewards and Punishments every trespass VI. The most glorious Administrators of the Law do stoop to look into the Mysteries of the Gospel See 1 Pet. 1.12 VII Covenant transgressions are attended with unavoidable penalties every transgression that is of the Covenant disannulling of it received a meet recompence of reward VIII The Gospel is a Word of Salvation to them that do believe IX The Salvation tendered in the Gospel is great Salvation X. Men are apt to entertain thoughts of escaping the wrath of God though they live in a neglect of the Gospel This the Apostle insinuates in that interrogation How shall we escape XI The neglecters of the Gospel shall unavoidably perish the wrath of God How shall we escape if we neglect so great salvation These last Observations may be cast into one Proposition and so be considered together namely That the Gospel is great Salvation which who so neglecteth shall therefore unavoidably perish without remedy We shall first enquire how the Gospel is said to be Salvation and that Great Salvation and then shew the equity and unavoidableness of their Destruction by whom it is neglected and therein the vanity of their hopes who look for an escaping in the contempt of it By the Gospel we understand with the Apostle the Word preached or spoken by Christ and his Apostles and now recorded for our use in the Books of the New Testament not exclusively unto what was declared of it in the Types and Promises of the Old Testament But by the way of Eminency we appropriate the whole name and nature of the Gospel unto that delivery of the Mind and Will of God by Jesus Christ which included and perfected all that had preceded unto that purpose Now the Gospel is salvation upon a double account First Declaratively In that the Salvation of God by Christ is declared taught and revealed thereby So the Apostle informs us Rom. 1.16 17. It is the power of God unto salvation because therein the righteousness of God is revealed from faith to faith that is the Righteousness of God in Christ whereby Believers shall be saved And therefore it is called ãâã ãâã ãâã ãâã ãâã Titus 2.11 the saving or salvation bringing Grace of God The Grace of God as that which teacheth and revealeth his Grace And thence they that abuse it to their lusts are said to turn the grace of God into lasciviousness Jude 4. that is the Doctrine of it which is the Gospel And therefore under the Old Testament it is called the Preaching or declaring of glad tydings tydings of peace and salvation Nahum 2.1 Isa. 52.7 and is described as a Proclamation of Mercy Peace Pardon and Salvation unto sinners Isa. 61.1 2. And life and immortality are said to be brought to light thereby 2 Tim. 1.10 It is true God had from all Eternity in his infinite Grace contrived the salvation of sinners but this Contrivance and the Purpose of it lay hid in his own Will and Wisdom as in an infinite Abysse of darkness utterly imperceptible unto Angels and men untill it was brought to light or manifested and declared by the Gospel Ephes. 3.9 10. Coloss. 1.25 26 27. There is nothing more vain than the supposals of some that there are other wayes whereby this Salvation might be discovered and made known The Works of Nature
other duty or service what ever may he not justly expect that such a one will be diligent in the observation of all his commands especially considering also the Honour and Advantage that he hath by being taken near unto his person employed in his affairs And shall not God much more expect the like from us considering how exceedingly the priviledge we have by this relation unto him surpasseth all that men can attain by the favour of earthly Princes And if we will choose other Lords of our own to serve if we are so regardless of our selves as that we will serve our lusts and the world when God hath had such respect unto us as that he would not suffer us to be subject unto the Angels of heaven how inexcusable shall we be in our sin and folly You shall be for me saith God and not for any other what ever And are we not miserable if we like not this agreement 2. For the manner of our obedience how ought we to endeavour that it be performed with all holiness and reverence Moses makes this his great argument with the people for Holiness in all their Worship and services because no people had God so nigh unto them as they had And yet that nearness which he insisted on was but that of his Institutions and some visible Pledges and Representations therein of his Presence among them now much more cogent must the considerations of this real and spiritual nearness which God hath taken us unto himself in by Jesus needs be to the same purpose All that we do we do it immediately unto this holy God not only under his Eye and in his Presence but in an especial and immediate relation unto him by Jesus Christ. Verse VI. THe Apostle hath shewed that the World to come which the Judaical Church looked for was not made subject unto Angels no mention of any such thing being made in the Scripture That which he assumes to make good his Assertion of the Preheminence of the Lord Jesus above the Angels is that unto him it was put in subjection And this he doth not expresly affirm in words of his own but insinuateth in a Testimony out of the Scripture which he citeth and urgeth unto that purpose And this Way he proceedeth for these two ends 1. To evidence that what he taught was suitable unto the Faith of the Church of old and contained in the Oracles committed unto it which was his especial way of dealing with these Hebrews 2. That he might from the Words of that Testimony take occasion to obviate a great Objection against the Dignity of Christ and Mysteries of the Gospel taken from his Humiliation and Death and thereby make way to a farther Explication of many other Parts or Acts of âis Mediation many Difficulties there are in the Words and Expressions of these Verses more in the Apostles Application of the Testimony by him produced unto the Person and End by him intended all which God assisting we shall endeavour to remove And to that End shall consider 1. The way and manner of his introducing this Testimony which is peculiar 2. The Testimony it self produced with an Explication of the meaning and importance of the Words in the Place from whence it is taken 3. The Application of it unto the Apostles purpose both as to the Person intended and as to the especial End aimed at And 4. Farther unfold what the Apostle adds about the death and sufferings of Christ as included in this Testimony though not intended as to the first use and design of it And 5. Vindicate the Apostles Application of this Testimony with our Explication of it accordingly from the Objections that some have made against it All which we shall pass through as they present themselves unto us in the Text it self First The manner of his citing this Testimony is somewhat peculiar One testified in a certain place Neither person nor place being specified As though he had intended ãâã ãâã ãâã ãâã ãâã a certain Person whom he would not name But the Reason of it is plain both Person and Place were sufficiently known to them to whom he wrote And the Syriack Translation changeth the Expression in the Text into but as the Scripture witnesseth and saith without Cause The Hebrews were not ignorant whose words they were which he made use of nor where they were recorded The one there mentioned is David and the certain place is the eighth Psalm whereof much need not to be added A Psalm it is ãâã ãâã ãâã ãâã ãâã of the High Praises of God and such Psalms do mostly if not all of them respect the Messiah and his Kingdom as the Jews themselves acknowledge For the time of the Composure of this Psalm they have a conjecture which is not altogether improbable namely that it was in the Night whilest he kept his Fathers sheep Hence in his Contemplation of the Works of God he insists on the Moon and Stars then gloriously presenting themselves unto him not mentioning the Sun which appeared not So also in the Distribution that he makes of the things here below that amongst others are made subject unto man he fixeth in the first place on ãâã ãâã ãâã ãâã ãâã flocks of Sheep which were then peculiarly under his care So should all the works of God and those especially about which we are conversant in our particular Callings excite us to the Admiration of his Glory and Praise of his name And none are usually more void of holy thoughts of God than those who set themselves in no way acceptable unto him This is the place from whence this Testimony is taken whose especial Author the Apostle omitteth both because it was sufficiently known and makes no difference at all who ever was the Penman of this or that Portion of Scripture seeing it was all equally given by Inspiration from God whereon alone the authority of it doth depend 2. The Testimony it self is contained in the words following v. 6 7. What is man c. Before we enter into a particular Explication of the words and of the Apostles Application of them we may observe that there are two things in general that lye plain and clear before us As First That All things whatsoever are said to be put in subjection unto man that is unto Humane Nature in one or more Persons in opposition unto Angels or nature Angelical To express the former is the plain Design and Purpose of the Psalmist as we shall see And whereas there is no such Testimony any where concerning Angels it is evident that the meaning of the word is unto man and not unto Angels which the Apostle intimates in that adversative ãâã ãâã ãâã ãâã ãâã but but of man it is said not of Angels Secondly That this Priviledge was never absolutely nor universally made good in or unto the nature of man but in or with respect unto the Person of Jesus Christ the Messiah This the Apostle call us to the
Psalms and Prophets was very antient in their Church We have mention of it Luke 24.44 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 2 Pet. 1.19 the word of Prophesie and ãâã ãâã ãâã ãâã ãâã 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 Scriptuââ ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã Acts 28.23 believest thou the prophets that is the Scriptures written by the spirit of Prophesie or by the inspiration ãâã ãâã ãâã ãâã ãâã 1 Pet. 1.12 of the spirit of Christ that was in them God of old spake ãâã ãâã ãâã ãâã ãâã Heb. 1.1 in his Revelation of himself unto them and in them and equally spake ãâã ãâã ãâã ãâã ãâã Luke 1.70 unto them by the mouth of his holy Prophets from the beginning And thus not this or that part but ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 Appendiâe 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 Mânandâr 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 Cateâhumeni And Hierome the Church reads them ad aedificationem plebis non ad Authâritatem 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 ãâã ãâã ãâã ãâã ãâã as Epiphanius speaks doubted of and some were commonly read that are certainly ãâã ãâã ãâã ãâã ãâã 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 propertiâs 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 ãâã ãâã ãâã ãâã ãâã or a self-credibility on its own account or ãâã ãâã ãâã ãâã ãâã a self-sufficing Authority but is truth only materially by vertue of its Analogie unto that which is absolutely universally and perfectly so And this was well observed by Lindanus Impio saith he sacrilegio se contaminant qui in scripturarum christianarum corpore quosdam quasi gradus conantur locare quod unam eandemque spiritus sancti vocem impio humanae stultitiae discerniculo audent in varias impares discerpere disturbare Autoritatis classes They desile themselves with the impiety of Sacriledge who endeavour to bring in as it were divers degrees into the body of the Scriptures for by the impious discretion of humane folly they would cast the one voice of the Holy Ghost into various forms of unequal Authority As then whatever difference there may be as to the subject
by Eusebius That he was the most eminently learned and knowing person of the Roman or Latine Church in those dayes will I suppose not be greatly questioned Now to suppose that he knew not the customes opinions and practice of that Church but would suffer himself to be imposed on by a stranger destitute of those advantages which he had to come unto an unquestionable certainty in it is a very fond thing Besides he doth not any where speak as one that reported the words and Judgement of another but in three or four places expresly affirms it as of his own knowledge when at the same time in opposition thereunto he contends that it was received by all other Churches in the world and all Writers from the dayes of the Apostles § 15 Neither yet doth it appear from any thing delivered by Caius Hippolitus Eusebius or Hierome that the Latine Church did ever reject this Epistle Yea we shall find that many amongst them even in those dayes reckoned it unto the Canon of the Scripture and owned St. Paul as the Penman of it Eusebius himself acknowledges that Clemens useth sundry Testimonies out of it in his Epistle ad Corinthios And others also there were concurring with his judgement therein But these two things I allow on the testimonies insisted on 1. That sundry particular persons of note and esteem in the Roman Church owned not the Canonical authority of this Epistle as not esteeming it written by St. Paul 2. The Church it self had not before the dayes of Hierome made any publick Judgement about the Author or Authority of this Epistle nor given any Testimony unto them For it seems utterly impossible that if any such Judgement had passed or testimony been given that Hierome living in the midst of that Church should know nothing of it but so often affirm the contrary without haesitation And this undenyably evinceth the injustice of some mens pretensions that the Roman Church is the only proposer of Canonical Scripture and that upon the Authority of her proposal alone it is to be received Four hundred years were passed before she her self publickly received this Epistle or read it in her Assemblies so far was she from having proposed it unto others And yet all this while was it admitted and received by all other Churches in the world as Hierom testifies and that from the dayes of the Apostles whose judgement the Roman Church it self at length submitted unto No impeachment then of the Authority of this Epistle can be taken from this defect and inadvertency of the Roman Church it being convinced to be so by the concurrent suffrage and Testimony of all other Churches in the world from the dayes of the Apostle as we shall afterwards more fully declare Neither are the occasions of this haesitation of the Western Church obscure The Epistle was written it may be in Rome at least it was in some part of Italy Chap. 13.24 There no doubt it was seen and it may be Copied out before its sending by some who used to accompany the Apostle as Clemens who as we have shewed not long after mentioned divers things contained in it The Originall was without question speedily sent into Judea unto the Hebrews to whom it was written and directed as were all others of the Epistles of the same Apostle unto those Churches that were immediately intended and concerned in them That Copies of it were by them also communicated unto their Brethren in the East equally concerned in it with themselves cannot be doubted unless we will suppose them grosly negligent in their duty towards God and man which we have no reason to do But the Churches of the Hebrews living at that time and for some while after if not in a seperation yet in a distinction by reason of some peculiar observances from the Churches of the Gentiles especially those of the West they were not it may be very forward in communicating this Epistle unto them being written as they supposed about an especial concernment of their own By this means this Epistle seems to have been kept much within the Compass of the Churches of the Jews untill after the destruction of the Temple when by their dispersion and coalescency with other Churches in the East it came to be generally received amongst them and non solum ab Ecclesiis orientis sed ab omnibus retro Ecclesiis Graeci sermonis Scriptoribus as Hierom speaks But the Latin Church having lost that advantage of receiving it upon its first writing it may be also upon the consideration of the removall of its peculiar Argument upon the finall destruction of the whole Judaical Church and Worship was somewhat slow in their inquiry after it Those that succeeded in that Church it is not unlikely had their scruples increased because they found it not in common use amongst their Predecessors like to the rest of St. Pauls Epistles not considering the occasion thereof Add hereunto that by that time it had gradually made its progress in its return into the West where it was first written and attended with the Suffrage of all the Eastern Churches began to evince its own Authority sundry persons who were wrangling about peculiar opinions and practices of their own began to seek advantages from some expressions in it So did in particular the Novatians and the Donatists This might possibly increase the scruple amongst the Orthodox and make them wary in their admission of that Authority which they found pleaded against them And well was it for them that their opinions about which they disagreed with their Adversaries were according unto truth seeing it may justly be feared that some then would have made them their Rule and Standard in their reception or rejection of this Epistle for it was no new thing for the Orthodox themselves to make bold sometime with the Scripture if they supposed it to run cross unto their conceptions So Epiphanius informs us in Ancorat ãâã ãâã ãâã ãâã ãâã And also he wept for so it is read in the uncorrected Copies of the Gospell according to Luke and St. Irenaeus useth this Testimony in his Book against Heresies for their confutation who affirmed that Christ took flesh only in appearance but the Orthodox or Catholicks being afraid of the importance of that expression took away that word out of the Copies not understanding its use and sense So also Sixtus Sinensis after he hath informed us out of Hilary that many Orthodox persons denyed the story of our Saviours Agony and bloody Sweat adds of his own Suspicor à Catholicis sublatam esse pio sed simplici zelo quod favere videbatur Arianis I suspect that the Story was taken out of the Copies by some Catholicks out of a godly but simple zeal because it seemed to favour the Arians So great is the power of prejudice and so little occasions have men taken whom others have esteemed Orthodox and pious to make bold with that word whereby both we
belongs not unto our present enquiry That which we undertake is only to manifest that the interest in them of this Epistle and its immunity from Rational exceptions is equall unto and no less conspicuous than that of any other portion of Holy Writ whatever So that it stands upon the same basis with the whole which at present we suppose firm and unmoveable Eusebius who after Melito Caius Clemens and Origen made a very accurate enquiry after the Books unquestionably Canonical gives us three notes of distinction between them that are so and others namely ãâã ãâã ãâã ãâã ãâã the character or manner of phrase or speech 2. ãâã ãâã ãâã ãâã ãâã the sentence or subject matter treated of and 3. ãâã ãâã ãâã ãâã ãâã the purpose and design of the Writer and they are all of great importance and to be considered by us in this matter But because others of like moment may be added unto them and are used by others of the Antients to the same end we shall insist upon them all in that order which seems most natural unto them yet so as that they may be all referred unto those general heads by him proposed § 23 Two things there are that belong to the ãâã ãâã ãâã ãâã ãâã or sentence of this Epistle First its general Argument and Secondly the particular Subject Matter treated of in it These seem to be designed thereby Now the general Argument of this Epistle is the same with that of the whole Scriptures besides That is a Revelation of the will of God as to the faith and obedience of the Church and this holy heavenly and divine answering the Wisdom Truth and Soveraignty of him from whom it doth proceed Hence they are called ãâã ãâã ãâã ãâã ãâã the Oracles of God Rom. 3.2 or the infallible Revelation of his will and ãâã ãâã ãâã ãâã ãâã John 6.68 the words of eternal life for That in the name of God they treat about And St. Paul tells us that the Argument of the Gospel is Wisdom but not the wisdom of this world nor the Princes of it who are destroyed done away and made useless by it that is the chief Leaders of humane Wisdom and Science 1 Cor. 2.6 but it is ãâã ãâã ãâã ãâã ãâã c. the mysterious Wisdom of God that was hidden from them v. 7. Things of his own meer Revelation from his Soveraign will and pleasure with a stamp and impress of his Goodness and Wisdom upon them quite of another nature than any thing that the choicest Wisdom of the Princes of this world can reach or attain unto And such is the Argument of this Epistle It treats of things which eye hath not seen nor ear heard nor have they by any natural means ever entered into the heart of man and that in absolute Harmony with all other unquestionable Revelations of the Will of God Now if the immediate Original hereof be not from God that is by the inspiration of the Holy Ghost then it must be either the invention of some man spinning the whole Webb and frame of it out of his own imagination or from his diligence in framing and composing of it from a systeme of Principles collected out of other Writings of Divine Revelation The First will not be pretended Two things absolutely free it from suffering under any such suspicion First The nature of its Argument treating as was said of such things as eye hath not seen nor ear heard nor have they entered into the heart of man The Deity Offices Sacrifice Mediation and Grace of Jesus Christ are not things that can have any foundation in the invention and imagination of man Yea being revealed by God they lye in a direct contradiction unto all that naturally is esteemed wise or perfect 1 Cor. 1.18 19 20 21 22 23. They exceed the sphere of natural comprehension and are destructive of the principles which it frameth unto it self for the compassing of those ends whereunto they are designed Nor is it lyable to be esteemed of the other extract or the diligence and wisdom of man in collecting it from other Books of Divine Revelation which alone with any colour of reason can be pretended Humane diligence regulated by what is elsewhere revealed of God is humane still and can never free it self from those inseparable attendances which will manifest it so to be For suppose a man may compose a writing wherein every Proposition in it self shall be true and the whole in its contexture materially every way answerable unto the truth which yet must be accidental as to the principle of his wisdom understanding ability and diligence by whom it is composed they being no way able to give that effect certainly and infallibly unto it yet there will never be wanting that in it whereby it may be discerned from an immediate effect and product of Divine Wisdom and understanding Take but the Writings of any Wise man who from his own ability and invention hath declared any Science in them and allow his discovery of it to be the absolute compleat rule of that Science so that nothing beyond or besides what he hath written about it is true or certain nor any thing else but as it hath conformity to or coincidence with what he hath written and it will be very difficult if not impossible for any man so to treat of that subject from his Writings as not to leave sufficient Characters upon his own to difference them from his Original and pattern For suppose him to have in all things attained the perfect sense of his Guide which yet it may be untill all words are freed from their ambiguity will be impossible for any one to do yet still there will remain such an impression of the Genius and fancy wherein the Rule was first framed upon it as the follower cannot express And how much more will there be so in that which both for matter and words also proceeds from the Soveraign Will and Wisdom of God Can it be supposed that any man should collect by his own industry and diligence a Writing out of that which is given by Him and regulated thereby that should absolutely express those infinite Perfections of his nature which shine forth in that which is immediately from himself For that any Writing should be pretended to be undiscernable from them given by Divine inspiration It is not enough that the matter of it be universally true and that truth no other but what is contained in other parts of Scripture but it must also have those other ãâã ãâã ãâã ãâã ãâã and characters of a Divine Original which we shall in our progress discover in this Epistle as in other Books of the Holy Scripture for it is not behind the very choicest of them And the truth of this consideration is demonstrated in the instances of every one of those Writings which may probably be concluded to have the nearest affinity and similitude unto those of Divine inspiration from the
greatness and urgency of their plea to be admitted unto that series and order These are the Books commonly called Apochrypha not one of them is there wherein humane diligence doth not discover its self to be its fountain and spring Did this Epistle proceed from the same root and principle whence comes it to pass that it no where puts it self forth unto a discovery and conviction for that it doth not so we shall afterwards fully declare Besides to close this consideration the design of the Writer of this Epistle manifests that he sought the Glory of God in Christ according unto his will With this aim and purpose an endeavour to impose that on the Church as an immediate Revelation from God which was the product of his own pains and diligence is utterly inconsistent For by no means could he more dishonour God whose glory in sincerity he appears to have sought nor wrong the Church whose Good he desired to promote than by this imposing on him that whereof he was not the Author so adding unto his words and making himself subject to reproof as a lyar Prov. 30.6 and proposing that unto the Church as a firm and stable rule and object of faith which he knew not to be so leading her thereby into error uncertainty and falshood For this whole Epistle is delivered as the Will and Word of God as coming by Revelation from him without the least intimation of the intervention of the Will Wisdom or Diligence of man any other than is constantly ascribed unto those that declare the will of God by inspiration And if it were not so the evils mentioned cannot be avoided And how groundless this imputation would be our following discourses will manifest And I doubt not but this whole consideration will be and is of weight and moment with them who have their senses exercised in the Scriptures and are enabled by the Spirit breathing in them to discern between Good and Evil Wheat and Chaff Jer. 23.28 § 24 Unto the General Argument we may add the Particular Subject Matter of this Epistle as belonging unto the ãâã ãâã ãâã ãâã ãâã of it further confirming its Divine Original This for the most part consists in things of pure Revelation and which have no other foundation in rerum natura Some Books even of the Scripture it self are but the narrations of actions done amongst men which for the substance of them might be also recorded by humane diligence But the things treated of in this Epistle are purely divine spiritual and no wayes to be known but by Revelation And not only so but amongst those that are so There are four things eminent in the subject matter of this Epistle First that the principal things treated of in it are matters of the greatest importance in Christian Religion and such as concern the very foundation of faith Such are the Doctrines about the Person Offices and Sacrifice of Christ of the nature of Gospel Worship our Priviledge therein and Communion with God thereby In these things consist the very vitalls of our Profession and they are all opened and declared in a most excellent and heavenly manner in this Epistle and that as we shall manifest in an Absolute Consonancy unto what is taught concerning them in other places of Scripture Secondly In that some things of great moment unto the faith obedience and consolation of the Church that are but obscurely or sparingly taught in any other places of Holy Writt are here plainly fully and excellently taught and improved Such in particular is the Doctrine of the Priesthood of Christ with the nature and excellency of his Sacrifice and the execution of the remaining parts and duty of that Office in Heaven and how the whole of it was typically represented under the Old Testament He that understands aright the importance of these things their use in the faith and consolation of the Church their influence into our whole course of obedience the spiritual priviledge that faith by them interests a believing soul in the strength and supportment that they afford under Temptations and Trials will be ready to conclude that the world may as well want the Sun in the Firmament as the Church this Epistle And this perswasion we hope through Gods assistance to further in our Exposition of it Thirdly Gods way in teaching the Church of the Old Testament with the use and end of all the operous paedogogie of Moses manifesting it to be full of Wisdom Grace and Love is here fully revealed and the whole Aaronical Priesthood with all the duties and Offices of it translated unto the use of Believers under the Gospel How dark Mosaical institutions were in themselves is evident from the whole state of the Church in the dayes of Christ and his Apostles when they could not see unto the end of the things that were to be done away In their nature they were carnal in their number many as to their reason hidden in their observation heavy and burdensome in their outward shew Pompous and glorious by all which they so possessed the minds of the Church that very few saw clearly into the use intention and end of them But in this Epistle the veyle is taken of from Moses the mysterie of his institutions laid open a perfect clew given unto Believers to pass safely through all the turnings and windings of them unto Rest and Truth in Jesus Christ. Those hidden things of the Old Testament appear now unto us full of light and instruction but we are beholding for all our insight into them and benefit which we receive thereby unto the Exposition and Application of them made by the Holy Ghost in this Epistle And how great a portion of Gospel Wisdom and knowledge consists herein all men know who have any spiritual acquaintance with these things Fourthly the grounds reasons causes and manner of that great Alteration which God wrought and caused in his Worship by taking down the ancient glorious Fabrick of it which had been set up by his own appointment are here laid open and manifested and the greatest controversie that ever the Church of God was exercised withall is here fully determined There was nothing in the first Propagation of the Gospel and plantation of Christian Churches that did so divide and perplex the professors of the Truth and retard the work of promulgating the knowledge of Christ and the worship of God in him as the difference that was about the continuation and observation of Mosaical Rites and Ceremonies To such an height was this difference raised so zealously were the parties at variance ingaged in the pursuit of their various apprehensions of the mind of God in this matter that the Apostles themselves thought meet for a season rather to umpire and compose the controversie by leaving the Jews free to their observation and bringing the Gentiles unto a condescention in things of the greatest exasperation than absolutely and precisely to determine the whole matter between them And
diligent Observer may find running through this and all his other Epistles But 3. That which under this Head I would press is the Consideration of the Spirit Genius ãâã ãâã ãâã ãâã ãâã and manner of Writing proceeding from them peculiar to this Apostle in all his Epistles Many things are required to enable any one to judge aright of this intimation He must as Bernard speaks drink of Pauls Spirit or be made partaker of the same Spirit with him in his measure who would understand his Writings Without this Spirit and his saving Light they are all obscure intricate sapless unsavoury when unto them in whom it is they are all sweet gracious in some measure open plain and powerful A great and constant exercise unto an acquaintance with his frame of Spirit in Writing is also necessary hereunto Unless a man have contracted as it were a familiarity by a constant conversation with him no Critical skill in Words or Phrases will render him a competent Judge in this matter This enabled Caesar to determine aright concerning any Writings of Cicero And he that is so acquainted with this Apostle will be able to discern his Spirit as Austin sayes his Mother Monica did divine Revelations nescio quo sapore by an inexpressable Spiritual savour Experience also of the power and efficacy of his Writings is hereunto required He whose heart is cast into the Mould of the Doctrine by him delivered will receive quick impressions from his Spirit exerting its self in any of his Writings He that is thus prepared will find that Heavenliness and perspicuity in unfolding the deepest Evangelical Mysteries that peculiar exaltation of Jesus Christ in his Person Office and Work that Spiritual persuasiveness that transcendent manner of Arguing and Reasoning that wise insinuation and pathetical pressing of well grounded Exhortations that Love Tenderness and Affection to the Souls of men that Zeal for God and Authority in Teaching which enliven and adorn all his other Epistles to shine in this in an eminent manner from the beginning to the End of it And this Consideration what ever may be the apprehensions of others concerning it is that which gives me satisfaction above all that are pleaded in this Cause in ascribing this Epistle to Paul The Testimony of the first Churches of whose Testimony any record is yet remaining § 26 with a successive Suffrage of the most Knowing Persons of following Ages may also be pleaded in this Cause Setting aside that limitation of this Testimony which with the grounds and occasions of it as to some in the Latin Church we have already granted and declared and this Witness will be acknowledged to be Catholick as to all other Churches in the World A Learned Man of late hath reckoned up and reported the Words of above thirty of the Greek Fathers and fifty of the Latin reporting this Primitive Tradition I shall not trouble the Reader with a Catalogue of their Names nor the Repetition of their Words and that because the whole of what in general we assert as to the Eastern Church is acknowledged Amongst them was this Epistle first made publick as they had far more advantages of discovering the Truth in this Matter of Fact than any in the Roman Church or that elsewhere followed them in after Ages could have Neither had they any thing but the Conviction and Evidence of Truth its self to induce them to embrace this Perswasion And he that shall consider the Condition of the first Churches under Persecution and what difficulties they met withal in Communicating those Apostolical Writings which were delivered unto any of them with that special Obstruction unto the spreading of this unto the Hebrews of which we have already discoursed cannot rationally otherwise conceive of it but as an eminent fruit of the Good Providence of God that it should so soon receive so publick an Attestation from the first Churches as it evidently appears to have done § 27 The Epistle it self several wayes discovers its Author Some of them we shall briefly recount 1. The General Argument and Scope of it declares it to be Pauls Hereof there are two parts 1. The Exaltation of the Person Office and Grace of our Lord Jesus Christ with the Excellency of the Gospel and the Worship therein commanded revealed by him 2. A Discovery of the Nature Vse and Expiration of Mosaical Institutions their present Unprofitableness and ceasing of their obligation unto obedience The first part we may grant to have been equally the design of all the Apostles though we find it in a peculiar way insisted on in the Writings of Paul The latter was his special work and business This partly ex instituto partly occasionally from the opposition of the Jews was he ingaged in the promotion of all the world over The Apostles of the Circumcision according to the Wisdom given them and suitable to the nature of their work did more accommodate themselves to the prejudicate Opinion of the Jewish Professors and the rest of the Apostles had little occasion to deal with them or others on this subject Paul in an eminent manner in this work bare the burthen of that day Having well setled all other Churches who were troubled in this Controversie by some of the Jews he at last treats with themselves directly in this Epistle giving an account of what he had elsewhere Preached and taught to this purpose and the grounds that he proceeded upon and this not without great success as the burying of the Judaical Controversie not long after doth manifest 2. The Method of his proceedure is the same with that of his other Epistles which also was peculiar unto him Now this in most of them yea in all of them not regulated by some particular occasions is first to lay down the Doctrinal Mysteries of the Gospel vindicating them from Oppositions and Exceptions and then to descend to Exhortations unto Obedience deduced from them with an enumeration of such special Moral Duties as those unto whom he wrote stood in need to be minded of This is the general Method of his Epistles to the Romans Ephesians Colossians Philippians and the most of the rest And this also is observed in this Epistle Only whereas he had a special respect unto the Apostacy of some of the Hebrews occasioned by the Persecution which then began to grow high against them what ever Argument or Testimony in his passage gave him advantage to press an Exhortation unto constancy and to deterr them from back-sliding he layes hold upon it and diverts into practical Inferences unto that purpose before he comes to his general Exhortations towards the end of the Epistle Excepting this occasional difference the Method of this is the same with that used in the other Epistles of Paul and which was peculiarly his own 3. His Way of Argument in this and his other Epistles is the same Now this as we shall see is Sublime and Mystical accommodated rather to the Spiritual Reason of Believers
In the Volume of thy determination Aquila ãâã ãâã ãâã ãâã ãâã in the Roll. ãâã ãâã ãâã ãâã ãâã in the Section LXX ãâã ãâã ãâã ãâã ãâã I was willing to do thy will O my God Ver. 38. ãâã ãâã ãâã ãâã ãâã LXX ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã But if any draw back my soul shall have no pleasure in him From Habak 2. v. 4. The words of the Prophet are transposed and the beginning of the last clause much altered ãâã ãâã ãâã ãâã ãâã Behold it is lifted up his soul is not right in him but the sense and intendment of the Holy Ghost is preserved as shall be manifested CHAP. XII § 12 VEr 5 6. ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã is not in the LXX Heb. ãâã ãâã ãâã ãâã ãâã my Son ãâã ãâã ãâã ãâã ãâã LXX ãâã ãâã ãâã ãâã ãâã and in some Copies ãâã ãâã ãâã ãâã ãâã from this place of the Apostle ãâã ãâã ãâã ãâã ãâã My Son despise not thou chastening of the Lord nor faint when thou art rebuked of him For whom the Lord loveth he chasteneth and scourgeth every Son whom he receiveth From Prov. 3. v. 12. ãâã ãâã ãâã ãâã ãâã and as a Father the Son whom he delighteth in The sense is retained but the words not exactly repeated Aquila ãâã ãâã ãâã ãâã ãâã reject not ãâã ãâã ãâã ãâã ãâã Theodotion ãâã ãâã ãâã ãâã ãâã neither vex thy self CHAP. XIII § 13 VEr 5. ãâã ãâã ãâã ãâã ãâã I will not leave thee neither will I forsake thee From Joshuah 1. v. 5. The LXX in different words ãâã ãâã ãâã ãâã ãâã I will not leave thee neither will I despise thee The Apostles words exactly express the Original Ver. 6. Is from Psalm 118. v. 6. without any difficulty attending it § 14 And these are all the places that are cited ãâã ãâã ãâã ãâã ãâã by the Apostle in this Epistle out of the Old Testament Very many others there are which he either alludes unto or expounds that are not of our present consideration Neither are these here proposed to be unfolded as to the sense of them or as to the removal of the difficulties that the Application of them by him is attended withall This is the proper work of the Exposition of the Epistle intended All at present aimed at is to present them in one view with their Agreement and Differences from the Original and Translations that we may the better judge of his manner of proceeding in the citing of them and what Rule he observed therein And what in general may be concluded from that prospect we have taken of them I shall offer in the ensuing Observations First It is evident that they are exceedingly mistaken who affirm that the Apostle cites § 15 all his Testimonies out of the Translation of the LXX as we intimated that it is by some pleaded in the close of the preceding Discourse The words he useth in very few of them agree exactly with that Greek Version of the Old Testament which is now extant though apparently since the writing of this Epistle it hath grown in its Verball conformity unto the Allegations as reported in the New And in most of them he varieth from it either in the use of his own Liberty or in a more exact rendring of the Original Text. This the first prospect of the places and words compared will evince Should he have had any respect unto that Translation it were impossible to give any tolerable account whence he should so much differ from it almost in every quotation as is plain that he doth It is also undeniably manifest from this view of his words that the Apostle did not § 16 scrupulously confine himself unto the precise words either of the Original or any Translation whatever if any other Translation or Targum were then extant besides that of the LXX Observing and expressing the sense of the Testimonies which he thought meet to produce and make use of he used great Liberty as did other holy Writers of the New Testament according to the guidance of the Holy Ghost by whose inspiration he wrote in expressing them by words of his own And who shall blame him for so doing Who should bind him to the Rules of Quotations which sometimes Necessity sometimes Curiosity sometimes the Cavils of other men impose upon us in our Writings Herein the Apostle used that Liberty which the Holy Ghost gave unto him without the least prejudice unto Truth or the Faith of the Church Whereas any of thâse Testimonies or any part of any one of them may appear at § 17 first view to be applyed by him unsuitably unto their Original importance and intention we shall manifest not only the contrary to be true against those who have made such Exceptions but also that he makes use of those which were most proper and cogent with respect unto them with whom he had to do For the Apostle in this Epistle as shall be fully evidenced disputes upon the acknowledged Principles and Concessions of the Hebrews It was then incumbent on him to make use of such Testimonies as were granted in their Church to belong unto the ends and purposes for which by him they were produced And that these are such shall be evinced from their own antient Writings and Traditions The Principal difficulty about these Citations lyes in those wherein the words of the § 18 Apostle are the same with those now extant in the Greek Bibles both evidently departing from the Original Three places of this kind are principally vexed by Expositors and Criticks The first in that of Psalm 40. v. 7. where the words of the Psalmist in the Hebrew ãâã ãâã ãâã ãâã ãâã my ears hast thou bored or digged are rendred by the Apostle according to the Translation of the LXX ãâã ãâã ãâã ãâã ãâã but a Body hast thou prepared me That the Apostle doth rightly interpret the meaning of the Holy Ghost in the Psalm and in his Paraphrase apply the words unto that very end for which they were intended shall be cleared afterwards The present difficulty concerns the Coincidence of his words with those of the LXX where apparently they answer not the Original The next is that of the Prophet Jer. 31.34 ãâã ãâã ãâã ãâã ãâã and I was an husband unto them or I was a Lord unto them or ruled over them as the Vulgar Latin renders the words The Apostle with the LXX ãâã ãâã ãâã ãâã ãâã and I regarded them not or despised them The third is that from Habak 2.4 ãâã ãâã ãâã ãâã ãâã behold it is listed up his soul is not right in him which words the Apostle with the LXX render ãâã ãâã ãâã ãâã ãâã But if any draw back my soul shall have no pleasure in him Concerning these and some other places many confidently affirm that the Apostle § 19 waved the Original and reported the words from the Translation of the LXX Capellus with some others proceed
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 ãâã ãâã ãâã ãâã ãâã and divide it into three § 2 parts 1. ãâã ãâã ãâã ãâã ãâã the Law 2. ãâã ãâã ãâã ãâã ãâã the Prophets 3. ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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. ãâã ãâã ãâã ãâã ãâã 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. ãâã ãâã ãâã ãâã ãâã 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. ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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
seven Treatises containing seventy one Chapters The fourth by ãâã ãâã ãâã ãâã ãâã that is ãâã ãâã ãâã ãâã ãâã Nezikim about loss and dammage and is divided into eight Massicktot whereof the first is divided into three parts called ãâã ãâã ãâã ãâã ãâã the first middle and last port or entrance containing in them thirty Chapters whereunto forty four are added in the following parts The fifth by ãâã ãâã ãâã ãâã ãâã that is ãâã ãâã ãâã ãâã ãâã Kodoshim of Sanctifications and is divided into eleven Books containing ninety Chapters The sixth with ãâã ãâã ãâã ãâã ãâã that is ãâã ãâã ãâã ãâã ãâã Teharoth of Purifications in twelve Books and one hundred twenty six Chapters Unto this Mishnae of R. Juda they annex the ãâã ãâã ãâã ãâã ãâã the Tosiphot or additions of § 10 Rabbi Chaiah his Scholar expounding many passages in his Masters works to them a more full explanation of the same doctrine of the Mishnae which they call Baracetot is subjoyned being the Collection of some Antitalmudicall Masters About three hundred years after the Destruction of the Temple R. Johanan composed the Hierusalem Talmud consisting in Expositions Comments and Disputes upon the whole Mishnae excepting the last part about Purifications An hundred years or thereabouts after that Rabbi Ase composed the Babylonian Talmud or Gemara thirty two years they say he spent in this work yet leaving it unfinished seventy one years after it was compleated by his Disciples And the whole work of both these Talmuds may be referred unto five heads For first they expound the Text of the Mishnae 2. Decide Questions of right and fact 3. Report the Disputations Traditions and Constitutions of the Doctors that lived between them and the Writing of the Mishnae 4. Give Allegorical monstrous Expositions of the Scripture which they call Midrashoth and 5. Report Stories of the like nature § 11 This at length is their Orall Law grown into and in the learning and practising of these things consists the whole Religion and Worship of the Jews there being not the most absurd saying of any of their Doctors in those huge heaps of folly and vanity that they do not equall unto nay that they are not ready to preferr before the Written Word that perfect and only Guide of their Church whilest God was pleased with it In the dust of this confusion here they dwell loving this darkness more than light because their deeds are evil Having for many generations entertained a prejudicate imagination that these traditional Figments amongst which their crafty Masters have inserted many filthy and blasphemous Fables against our Lord Christ and his Gospel are of Divine Authority and having utterly lost the spiritual sense of the written Word they are by it sealed up in blindness and obdurateness and shall be so untill the vail be taken away when the appointed time of their deliverance shall come A brief discovery of the falseness of this fancy of their Orall Law which is the foundation of all that huge building of Lyes and Vanities that their Talmuds are composed of shall put an end to this Discourse § 12 1. The very Story of the giving of the Law at Mount Sinai sufficiently discovers the folly of this imagination This Orall Law the Jews are ready on all occasions to prefer before that which is written and do openly profess that without it the other is of no use unto them I desire then to know whence it is that all the circumstances of the giving and teaching of the less necessary are so exactly recorded but not one word is spoken of this Orall Law either of Gods revealing of it to Moses or of Moses teaching of it to Joshua or any others Strange that so much should be recorded of every circumstance of the less principal lifeless Law and not one word of either substance or circumstance of that which is if these men may be believed the very life and soul of the other Maimonides in Jad Chazaka tells us there is mention made of it in Exod. 24.12 I will give ye saith the Lord ãâã ãâã ãâã ãâã ãâã a Law and Commandment ãâã ãâã ãâã ãâã ãâã saith he is the Written Law ãâã ãâã ãâã ãâã ãâã the Orall when the next words are ãâã ãâã ãâã ãâã ãâã which I have written that thou mayest teach them the Written Law being on several accounts expressed by both those terms and no other How know they that any such Law was given to Moses as they pretend What Testimony Witness or Record of it was had or made at the time of its giving or in many generations for two thousand years afterwards § 13 2. Did their Fore-fathers at any time before the Captivity transgress this Orall Law or did they not If they say they did not but kept it and observed it diligently we may easily see of what importance it is that the most strict Obsâevation of it would not preserve them from all manner of wickedness and what an hedge it is to the Written Law when notwithstanding the obedience yielded unto it that was utterly despised and neglected if they shall say that Law also was broken by them I desire to know whence it comes to pass that whereas God by his Prophets doth reprove them for all their other sins and in particular for contempt of his Written Law the Statutes Ordinances and Institutions of it he no where once mentioneth this their greater guilt of despising the Orall Law but there is as universall a silence concerning its transgression as there is of its giving and institution Can we have any greater evidence of its being fictitious than this that whereas it is pretended that it is the main Rule of their Obedience to God God did never reprove them for the transgression of it though whilest he owned them as his Church and People he suffered none of their sins to pass by unreproved especially not any of that importance which this is by them pretended to be of 3. Moses was commanded to write the whole Law that he received from God and did so accordingly Exod. 24.3 4. Chap. 34.28 Deut. 31.9 24. Where was this Orall Law which they say was not to be written when Moses was commanded to write the whole Law that he had received of God and did accordingly This New Law was not then coyned being indeed nothing but the product of their Apostacy from the Law which was written 4. The sole ground and foundation of this Orall Law lyes in the imperfection of the Written Law This is that which they plead for the necessity of it The written Law extends not to all necessary cases that occurr in Religion many things are redundant many wanting in it and hereof they gather great heaps of Instances so that they will grant that if the Written Law had been perfect there had been no need of this Traditional one But whom in this matter shall we believe a few ignorant Jews or God himself bearing witness that his
supream Principles of things a good one and a bad one Thus for the most part the first Question of a Romanist is How do you know the Scriptures to be the Word of God and then the next word is the Cabala the ãâã ãâã ãâã ãâã ãâã Orall Law Tradition these are the Foundation of it And in their progress they fail not to assert two Principles both borrowed from the Jews First That the Scripture is imperfect and doth not give us a full and compleat account of all things that are to be believed or practised that God may be glorified and our own souls saved Secondly That what is delivered therein can no way be rightly and truly understood but by the help of those Traditions which they have in their custody But although these are good usefull Inventions and they are men that want not Ability to find out what is conducing unto their own advantage yet they cannot be allowed the Credit of being their first Authors seeing they are expresly borrowed of the Jews § 19 Fourthly When these two Laws the Law of God and their own do come in competition the Jews many of them do expresly prefer that of their own invention before the other and that both as to certainty and use Hence they make it the foundation of their Church and the only safe means to preserve the Truth So are we informed by Isaac Corbulensis in ãâã ãâã ãâã ãâã ãâã Do not think saith he that the written Law is the Foundation for the Foundation is the Orall Law For by that Law was the Covenant made as it is written according to these words do I make a Covenant with thee Exod. 34.27 where he takes his Argument from that Expression ãâã ãâã ãâã ãâã ãâã wresting foolishly as they do all his Orall Law from those words ãâã ãâã ãâã ãâã ãâã which signifie nothing but according to nor are any other words intended but those delivered to Moses and written by him And these he adds are the Treasures of the Holy Blessed God For he knew that Israel should be carried Captive among other People and that the Nations would transcribe their Books and therefore would not commit their secret Law to Writing It seems these things were left them in secret Tradition because God was not willing that any besides themselves should know his Mind and Will but they have at last shewed themselves more full of benignity towards mankind than they would allow God to be in as much as they have committed this Secret Law to Writing And to this purpose is their Confession in ãâã ãâã ãâã ãâã ãâã The Golden Altar ãâã ãâã ãâã ãâã ãâã It is impossible for us to stand or abide upon the Foundation of our holy Law which is the written Law unless it be by the Orall Law which is the Exposition thereof Wherein they not only declare their Judgements concerning their Traditions but also express the Reason of their obstinate adherence unto them which is that without it they cannot maintain themselves in their present Judaism And so indeed is the case with them innumerable Testimonies of the Scriptures rising up directly against their Infidelity they were not able to keep their station but by an horrible corrupting of them through their Traditions On this account it is a common thing with them in the advise they give unto their Disciples to prefer the Study of the Talmud before the Study of the Scripture and the sayings of their Wise men before the sayings of the Prophets and plainly express an utter disregard of the Written Word any farther than as they suppose the sense of it explained in their Orall Law Neither are they here forsaken by their Associates The principal design of all the Books which have been lately published by the Romanists and they have not been a few hath been to prove the Certainty and Sufficiency of their Traditions in matters of their Faith and Worship above that of the Written Word § 20 Fifthly There are some few remaining among the Eastern Jews who reject all this Story concerning the Orall Law and professedly adhere unto the Written Word only These the Masters of their present Religion and Perswasion do by common consent brand as Hereticks calling them Scripturists or Scripturarians or Biblists the very name of reproach wherewith the Romanists stigmatize all those who reject their Traditions These are their ãâã ãâã ãâã ãâã ãâã that is Biblists or Scripturarians and every where they term them ãâã ãâã ãâã ãâã ãâã Hereticks and endeavour to prove them guilty ãâã ãâã ãâã ãâã ãâã of Heresie in the highest degree Some of them would have them to be the Offspring of the old Sadducees to deny the Resurrection and the World to come as men care not much usually what they impute unto those whom they esteem Hereticks But the falsity hereof is notorious and so acknowledged by others and confuted by the Writings of the Karaeans themselves Yea the Author of Cosri affirms that they are more studious in the Law than the Rabbins and that their Reasons were more weighty than theirs and lead more towards the naked sense of the Scripture But this is that which they charge upon them namely that rejecting the sure Rule of their Traditions they run into singular Expositions of the Law and so divided it and made many Laws of it having no certain means of Agreement among themselves So saith Rabbi Jehuda Levita the Author of the fore-mentioned Cosri ãâã ãâã ãâã ãâã ãâã The Karaeans multiply Laws according to their own Opinion which he inveighs against them for after he had commended them And the same is objected against them by Maimonides on Pirke Aboth As though it were not known that the greatest part of their Talmud the Sacred Treasury of their Orall Law is taken up with differences and Disputes of their Masters among themselves with a multitude of various Opinions and contradictory conceptions about their Traditions Thus deal the Romanists also which their Adversaries this they charge them withall They are Hereticks Biblists and by adhering to the Scripture alone have no certainty among themselves but run into diversities of Opinions as having deserted the unerring Rule of their Cabala when the world is filled with the noise of their own conflicts notwithstanding the pretended relief which they have thereby It remains that we consider how these Traditions come to be communicated unto others out of the secret Store-house wherein Originally they were deposited This as I have elsewhere and partly before declared was by their being committed unto writing by Rabbi Juda Hakkadosh whose collections with their Expositions in their Talmud do give us a perfect account if we may believe them of that secret Law which came down unto them by Orall Tradition from Moses And something like hereunto is by the Romanists pretended Many of their Traditions they say are recorded in the Rescripts of Popes Decrees of Councils and Constitutions of the Canon Law and the like sacred means of
the declaration of the Orall Instructions of our Lord Jesus Christ and his Apostles But herein the Jews deal with us far more ingeniously than they They tell us plainly that now their whole Orall Law is written and that they have no reserve of authentick Traditions not yet declared So that where Austin sayes of his Adversaries Nescit habere praeter Scripturas Legitimas Propheticas Judaeos quasdam traditiones suas quas non Scriptas habent sed memoriter tenent alter in alterum loquendo transfundit quam deuterosin vocant either he knew not of the Mishnae that was then written or this opinion of Secret Traditions was continued untill the finishing and promulgation of the Babilonical Talmud which was sundry years after his Death But here the Romanists fail us for although they have given us heaps upon heaps of their Traditions by the means afore mentioned yet they plead that they have still an inexhaustible Treasure of them laid up in their Church stores and Breast of their Holy Father to be drawn forth at all times as occasion shall require And thus have we taken a brief Prospect of the Consent of both the Apostatical Churches in that Principle which hath been the means of their Apostasie and is the great Engine whereby they are rendered incurable therein Exercitatio VIII The First Dissertation concerning the Messiah proving him to be promised of Old Principles presupposed in the Apostles Discourse in his Epistle to the Hebrews First A Messiah promised from the Foundation of the World Of the Evil that is in the World Of Sin and Punishment Original and Entrance of them Ignorance of Mankind about them The Sin and Fall of Adam Their Consequents Jews Opinion about the Sin of Adam Also of the Curse and corruption of Nature Their sense of both at large evinced God not unjust if all mankind had perished in this condition Instance of the Sin and Punishment of Angels Differences between the Sin of Angels and Man Angels lost Mankind relieved Evidences of that Deliverance How attainable Not by Men themselves Not by Angels Nor the Law That proved against the Jews Their Fable of the Law made before the World with the occasion of it The Patriarchs saved before the giving of the Law Observation of the Moral Precepts of the Law no means of Relief nor the Sacrifices of it The New Covenant God the Author of it How to be accomplished The first Promise of it Gen. 3.16 discussed Sense of the Jews upon it manifested Examined Promise of a Deliverer the Foundation of all Religion in the World The Promise renewed unto Abraham Gen. 12.1 2 3. Nature of it as given unto him Testified unto and confirmed Gen. 49.10 Numb 24.17 19. Job 19.25 Opened with sundry other Places End of the Separation of the Posterity of Abraham unto â peculiar People and Church This Deliverer the MESSIAH Denotation of the Word The Person who WEE proceed now unto our Principal intendment in all these Discourses which is the Consideration and Discussion of those great Principles as of all Religion in general so of the Christian in particular which the Apâstle supposeth as the Foundation of his whole Treaty with the Hebrews and which § 1 are the Basis that he stands upon in the management of his whole Design For in all Discourses that are Paraenetical as this Epistle for the most part is there are alwayes some Principles taken for granted which give Life and Efficacy unto the Exhortations in them and whereinto they are resolved For as to perswade men unto particulârs in Faith Opinion or Practice without a previous conviction of such general Principles of Truth as from which the Perswasions used do naturally flow and arise is a thing weak and inefficacious so to be exercised in the Demonstration of the Principles themselves when the especial End aimed is to perswade would bring confusion into all Discourse Wherefore although our Apostle do assert and confirm those dogmata and Articles of Truth which he dealt with the Hebrews in a way of Perswasion to embrace yet he supposeth and takes for granted those more general ãâã ãâã ãâã ãâã ãâã or first Maxims which are the Foundation both of the Doctrines and Exhortations insisted on as all skill in teaching doth require And these are those which now we aim to draw forth and consider being these that follow First That there was a Messiah or Saviour of mankind from Sin and Punishment promised upon and from the first entrance of Sin into the World in whom all acceptable Worship of God was founded and in whom all the Religion of the Sons of men was to center Secondly That this Messiah long before Promised was now actually exhibited in the world and had finished the work committed unto him when the Apostle wrote this Epistle Thirdly That Jesus of Nazareth was this Messiah and that what he had done and suffered was the work and duty promised of old concerning him There is not a Line in the Epistle to the Hebrews that doth not virtually begin and end in these Principles not an Assertion not a Doctrine not an Exhortation that is not built on this Triple Foundation They are also the great Verities ãâã ãâã ãâã ãâã ãâã of the Christian Profession or Religion A sincere endeavour therefore in their Explanation and Vindication especially in these dayes wherein as on the one hand there are various thoughts of heart about the Jews their present condition and expectation so on the other there are many who are ready with a presumptuous boldness ãâã ãâã ãâã ãâã ãâã and to call in question the fundamentals of all Religion may not be unacceptable Now the first of these Principles is at this day by several vain imaginations obscured by the Jews to their utter loss of all benefit by it and hath been so for many Generations although it were the Life and Soul of the Religion of their fore-fathers as shall be demonstrated and the two latter are by them expresly denyed and maliciously contended against Here then we shall fix and confirm these Principles in the order wherein we have laid them down declaring on every one of them the Conceptions and Perswasions of the Jews concerning the promised Messiah removing in the Close their Objections against the Faith of Christians in this matter in a peculiar Exercitation to that Purpose And the Confirmation and Vindication of the first of these Principles is that which our present Discourse is designed unto Besides the Testimony of God himself in his Word we have a concurrent suffrage § 2 from the whole Creation that man in the Beginning was formed as in the Image so in the Favour of God and unto his Glory And as he was not liable unto any evil which is the effect of Gods displeasure nor defective in any Good necessary to preserve him in the condition wherein he was made so he was destitute of nothing that was any way requisite to carry him on
Psalm 75. they ascribe this place unto the Messiah and reckon his Horn as the tenth horn of strength granted unto Israel R. Levi Ben Gershom understands by the King in the first place He shall give strength unto his King Saul and by Messiah in the close of the words David who was to be annointed by Samuel the Son of Hanna whose words these are Kimchi applies the words to the Mâssiah whom as he sayes she intended by the Spirit of Prophesie or spoke of from Tradition And indeed the words seem directly to intend him For by him alone doth the Lord judge the Ends of the Earth and he was the Annointed whose Power he would signally exalt And I mention this place only as an instance of the Faith of the Church of old who in all their mercies still had a regard unto the Great Promise of the Messiah which was the Fountain of them all And therefore Hanna here closeth her Prophetical Eulogie with her acknowledgement thereof and faith therein § 15 2 Sam. 23. v. 3. ãâã ãâã ãâã ãâã ãâã He that Ruleth in man just Ruler in or of the fear of the Lord Targ. ãâã ãâã ãâã ãâã ãâã He said he would appoint unto me a King which is the Messiah who shall arise and Rule in the fear of the Lord. And it refers thâs whole last Prophesie of David or his last words that he spake by the inspiration of the Holy Ghost unto the dayes of the Messiah whence it gives this Preface unto them These are the words of the Prophesie of David which he prophâsied concerning the End of the world or for the end of the world ãâã ãâã ãâã ãâã ãâã and the dayes of Consolation that were to come Rab. Isaiah and Rashi interpret the words of David himself and Kimchi also but he mentions the application of it unto the Messiah who was to come of David whom God would raise up unto him which he approveth of Christian Expositors who follow the Jews interpret those words ãâã ãâã ãâã ãâã ãâã the rock of Israel spake to me by ãâã ãâã ãâã ãâã ãâã or ãâã ãâã ãâã ãâã ãâã spake concerning me that is by Samuel who annointed me to be King Some he spake unto me by Nathan Our Translators keep to the Letter he spake unto me And that alone answers unto the words of the Verse foregoing The Spirit of the Lord ãâã ãâã ãâã ãâã ãâã spake in me or to me so are the Revelations of God expressed See Zech. 4. v. 1 4. and it expresseth the Communication of the mind of God unto the Prophet ãâã ãâã ãâã ãâã ãâã and not his speaking by him unto others And from these very words ãâã ãâã ãâã ãâã ãâã the spirit of the Lord spake in me do the Jews take occasion to cast the writings of David amongst those which they assign unto that kind of Revelation which they call ãâã ãâã ãâã ãâã ãâã or ãâã ãâã ãâã ãâã ãâã Books written by inspiration of the Holy Ghost The other words also ãâã ãâã ãâã ãâã ãâã his word was in my tongue manifest that it is David himself that is spoken unto and not of in the third Verse and therefore it is some other who is Prophesied of by him namely the Messiah And this the words whereby he is described do also manifest ãâã ãâã ãâã ãâã ãâã Ruling in man that is saith Jarchi ãâã ãâã ãâã ãâã ãâã over Israel who is called man as it is said and ye the flock of my pasture are men ãâã ãâã ãâã ãâã ãâã you are man Ezek. 34.1 But where the word Adam is used with this praefix ãâã ãâã ãâã ãâã ãâã as here it no where signifies Israel but is expresly used in a contradistinction from them as Jerem. 32.20 which hast set Signs and Wonders in the Land of Aegypt even unto this day ãâã ãâã ãâã ãâã ãâã and in Israel and in Adam that is as we render it amongst other men that are not Israel So that if any especial sort of men are intended in this Expression it is not Israel but other men And indeed this word is commonly used to denote mankind in general as Gen. 6. v. 3. Chap. 9. v. 6. Exod. 8.18 Chap. 9.10 Chap. 13.2 and universally where ever it is used it signifies either all mankind or humane nature So that ãâã ãâã ãâã ãâã ãâã is he who is the Ruler over all mankind which is the Messiah alone Unless we shall inteâpret this Expression by that of Psal. 68. v. 19. Thou hast ascended on high thou hast lead captivity captive ãâã ãâã ãâã ãâã ãâã accepisti dona in homine and thou hast received gifts in man that is in the humane nature exalted whereof the Psalmist treats in that place For whereas the Apostle Ephâs 4. v. 8. renders these words ãâã ãâã ãâã ãâã ãâã he gave gifts unto men it is manifest that he expresseth the End and Effect of that which is spoken in the Psalm for the Lord Christ received gifts in his own humane nature that he might give and bestow them on others as Peter declareth Acts 2. v. 33. The remainder also of the words contain a description of the Messiah He is ãâã ãâã ãâã ãâã ãâã the just and Righteous One Acts 3.14 And He alone is ãâã ãâã ãâã ãâã ãâã he that rules in the things that concern the fear and Worship of God Isa. 11. v. 2 3. So that this place doth indeed belong unto the faith of the Antient Church concerning the Messiah 1 Kings 4. v. 33. In stead of those words concerning Solomon He spake of Trees § 16 from the Cedar Tree that is in Lebanon unto the Hyssop that springeth out of the Wall The Targum reads ãâã ãâã ãâã ãâã ãâã And be Prophecied of the Kings of the house of David in this world the duration of time and state of things under the Old Testament and of the Messiah in the world to câme so they call the dayes of the Messiah I know of none who have considered what occasion the Targumists could take from the words of the Text to mention this matter in this place I will not say that he doth not intend the Book of Canticles wherein under an Allegory of Trees Herbs and Spices Solomon Prophesieth of and sets forth the Grace and Love of Christ towards his Church and wherein many things are by the latter Targumist applied unto the Messiah also as we shall see There is mention likewise made of the Messiah in the Targum by an addition unto § 17 the Text Ruth 3. v. 15. It was said in the Prophesie that six Righteous Persons should come of Ruth David and Daniel with his Companions and the King Mâssiah The general End of the writing of this Book of Ruth was to declare the Providence of God about the Genealogie of the Messiah And this seems to have been kept in Tradition amongst them And for this Cause doth Matthew expresly mention her name in his Rehearsal of the Genealogie of Christ Mât.
the Interpretations Conjectures and Traditions of most that went before him seems to agree with Kimchi in that of the Government being upon his Shoulder because his Father Ahaz sent ãâã ãâã ãâã ãâã ãâã a Present unto the King of Assyria but he did not whereas it is expresly said that he paid him Tribute of three hundred Talents of Silver and thirty Talents of Gold for the raising whereof he emptied his own Treasures and the Treasures of the House of God yea and cut off the Gold from the Doors and Pillars of the Temple 2 Kings 18. v. 15 16. yet he mentions that other fancy of Rashi about the study of the Law and so leaves it But in this of the Name ascribed unto him he would take another course For finding Hezekiah in their Talmud Tract Saned Pereck Chelek called by his Masters ãâã ãâã ãâã ãâã ãâã He who had eight names as Senacherib is also childishly there said to have had he would in the first place ascribe all these names unto Hezekiah giving withall such Reasons of them as I dare not be so importune on the Readers patience as to transcribe and himself after he had ascribed this Opinion to Jonathan the Targumist and Rashi embraceth the other of Kimchi before confuted And yet knows not how to abide by that neither § 37 Thirdly How can it be said of Hezekiah that of the increase of his Government there should be no end seeing he lived but four and fifty years and reigned but twenty five And his own Son Manasseh who succeeded him was carried captive into Babylân But as unto this Question and that which follows about his sitting upon the Throne of David for ever after they have puzled themselves with the great Mysterie of Mem Clausum in ãâã ãâã ãâã ãâã ãâã they would have us to suppose that these words concerned only the life of Hezekiah though it be not possible that any other word should be used more significantly expressing Perpetuity Of the increase of his Government ãâã ãâã ãâã ãâã ãâã no end it shall be endless and he shall rule ãâã ãâã ãâã ãâã ãâã from hence or now and unto for ever for evermore And thus by the Vindication of this Place from the Rabbinical Exceptions we have not only obtained our principal intention about the promise of a Deliverer but also shewed who and what manner of Person he was to be even a Child that was to be born who should also be the Mighty God the Everlasting Father the Prince of Peace whose Rule and Dominion was to endure for ever § 38 Isaiah 10. v. 27. The yoke shall be destroyed because of the Annointing Targum ãâã ãâã ãâã ãâã ãâã and the People shall be broken before the Messiah And it may be some respect may be had in these words unto the Promised Seed upon whose account the yoke of the oppressors of the Church shall be broken but the words are variously interpreted and I shall not contend § 39 Isaiah 11.1 And there shall come forth a rod out of the stemm of Jesse and a branch shall grow out of his Roots Targum ãâã ãâã ãâã ãâã ãâã And a King shall come forth from the Sons of Jesse and Messiah shall be annointed from the Sons of his Sons his Posterity Ver. 6. The Wolf shall dwell with the Lamb Targum ãâã ãâã ãâã ãâã ãâã In the dayes of the Messiah of Israel peace shall be multiplyed in the earth and the Wolf shall dwell with the Lamb. That this Chapter contains a Prophesie of the Messiah and his Kingdom and that immediately and directly all the Jews confess Hence is that part of their usual Song in the Evening of the Sabbath ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã Shake thy self from dust arise My People clothed in glorious guise For from Bethlehem Jesse's Son Brings to my soul Redemption They call him the Son of Jesse from this place which makes it somewhat observable that some Christians as Grotius should apply it unto Hezekiah Judaizing in their interpretations beyond the Jews Only the Jews are not well agreed in what sense those words the Wolf shall dwell with the Lamb and the Leopard shall lye down with the Kid c. are to be understood Some would have it that the nature of the brute Beasts shall be changed in the dayes of the Messiah but this is rejected by the wisest of them as Maimonides Kimchi Aben Ezra and others and these interpret the words ãâã ãâã ãâã ãâã ãâã allegorically applying them unto that Vniversal Peace which shall be in the world in the dayes of the Messiah But the Peace they fancy is far from answering the words of the Prophesie which express a change in the nature of the worst of men by vertue of the Rule and Grace of the Messiah I cannot but add that Abarbinel writing his Commentaries about the time that the Europaean Christian Nations were fighting with the Saracens for the Land of Palestine or the Holy Land he interprets the latter end of the tenth Chapter to the destruction of them on both sides by God whereon their Messiah should be revealed as is promised in this which he expresseth in the close of his Exposition of the first Verse of Chap. 11. ãâã ãâã ãâã ãâã ãâã And there shall prevail great War between the Nations of the world one against another on or for the Holy Land and strong Nations shall fall in it by the sword of one another and therefore it is said behold the Lord the Lord of Host shall lop Chap. 10. v. 33. And a little after he adds ãâã ãâã ãâã ãâã ãâã in the middest of that War shall Messiah the King be revealed For those Nations he would have had to be Gog and Magog and in many places doth he express his hopes of the ruine of the Christians by that War but the issue hath disappointed his hopes and desires Ise. 16. v. 1. Send ye the Lamb to the Ruler of the Land Targum ãâã ãâã ãâã ãâã ãâã § 40 They shall bring their Tribute unto the Messiah of Israel Oâserving as it should seem that the Moabites unto whom these words are spoken were never after this time tributary to Judah and withall considering the Prophesie of v. 5. which he applies also and that properly unto the Messiah the Targumist conceived him to be the ãâã ãâã ãâã ãâã ãâã or Ruler here mentioned unto whom the Moabites are invited to yield obedience and I conceive it will not be very easie to fix upon a more genuine sense of the words So also ver 5. Then shall the Throne of the Messiah of Israel be prepared in Goodness Doubtless with more Truth than those Christians make use of who wrest these words also to Hezekiah Isa. 28.5 In that day shall the Lord of Hosts be for a Crown of Glory Targum § 41 ãâã ãâã ãâã ãâã ãâã the Messiah of the Lord of Hosts the Lord
to call him so and to believe him so which is all we contend for Of the same importance with this Prophesie is that of Ezek. 37. v. 24. Jerem. 30.21 Their Nobles shall be of themselves and their Governour shall proceed from § 45 the middest of them Targum Their King shall be annointed from amongst them and their Messiah shall be revealed unto them And upon his account it is that God enters into a new Covenant with his People v. 22. Jerem. 33. v. 13 15. For those words Flocks shall pass again under the hand of him that telleth them the Targum reads ãâã ãâã ãâã ãâã ãâã and the People shall be yet gathered by the Messiah and a Prophesie of him it is no doubt as the fifteenth Verse makes it evident where all the Jews acknowledge him to be intended by the Branch of Righteousness which shall spring up unto David who also is promised in the sixth Verse as the Abundance or Crown of Truth and Peace yet one of late hath wrested this place also to Zerubbabel Hos. 3.5 Seek the Lord their God and David their King Targum ãâã ãâã ãâã ãâã ãâã § 46 and shall obey the Messiah the Son of David their King The Rabbins are divided about this place some of them acknowledging the Messiah to be intended others referring the Prophesie unto the Temple or House of the Sanctuary built by the Son of David But the words themselves with the denotation of the time for the accomplishment of this Prophesie in the end of the Verse will allow of no application unto any other and plainly discovers his mistake who would wrest this Text also to Zerubbabel Hos. 14.8 Targum They shall sit under the shaddow of Messiah See Cant. 2.3 Micah 4. v. 8. And thou Tower of the flock c. ãâã ãâã ãâã ãâã ãâã § 47 And thou Messiah of Israel who art hid because of the sins of the Congregation of Zion to thee the Kingdom shall come This gloss I confess draws upon the Lees of Talmudical Rabbinism for they fancy that their Messiah was long since born even at the appointed time but is kept hid they know not where because of the sins of Israel Micah 5. v. 2. But thou Bethlehem Ephrata though thou be little among the thousands § 48 of Judah yet out of thee shall he come forth unto me the Ruler over Israel whose goings forth have been from of old from everlasting Targ. ãâã ãâã ãâã ãâã ãâã out of thee shall the Messiah come forth before me to exercise Rule over Israel This Prophesie was famous among the Jews of old as designing the place where the Mâssiah was to be born which alone is done here and its signal accomplishment is recorded Matth. 2.1 5 6. Luke 2.6 7. And unto this day they generally acknowledge that it is the Messiah alone who is intended And yet this consent of all the Jews Antient and Modern with the application of it unto the true Messiah in the Gospel manifesting the Catholick consent of both Churches Judaical and Christian about the sense of this place hinder not one from interpreting this place of Zerubbabel whose goings forth as he supposeth are said to be of old from everlasting because he came of the antient Kingly House of David whereas not one word of the Prophesie ever had any tolerable appearance of accomplishment in him For neither was he born at Bethlehem nor was he the Ruler over the Israel of God much less had he the least share or interest in those eternal Goings forth which are expressed in the close of the Verse The words are an express description of the Person of the Messiah who though he was to be born in the fulness of time at Bethlehem yet the existence of his Divine Nature was from of old from Everlasting And the Jews know not how to evade this Testimony Rashi adds in the interpretation of the words only that of Psalm 72. v. 17. ãâã ãâã ãâã ãâã ãâã which we have rendered his name shall be continued as long as the Sun not reaching the sense of the place ãâã ãâã ãâã ãâã ãâã is rendered by the Targum ãâã ãâã ãâã ãâã ãâã and before the Sun was an expression of Eternity As Prov. 8. v. 23. Kimchi and Aben Ezra would have the words respect that long season that was to be between David and the Messiah Bethlehem saith Kimchi that is David who was born there and ãâã ãâã ãâã ãâã ãâã there is a long time between David and the Messiah But this Gloss is forced and hath nothing in the words to give countenance unto it It is the Messiah that is said to be born at Bethlehem and not David as shall afterwards be evinced And ãâã ãâã ãâã ãâã ãâã denotes some Acts or actings of him that is spoken of and not his Relation unto another not spoken of at all Neither do those words ãâã ãâã ãâã ãâã ãâã denote a long time but directly that which is before all times See Prov. 8.22 He yet proceeds to answer them who say the Messiah is God from this place because of this description of him And first rejects the Lord Christ from being here intended as supposing an Objection to be made with reference unto him though he express it not for saith he ãâã ãâã ãâã ãâã ãâã this is an answer unto them ãâã ãâã ãâã ãâã ãâã He ruled not over Israel but they ruled over him Where it is evident that some sentence written by him is left out of the Copies Printed among Christians But poor blind blasphemous wretch this boast hath cost him and his associates in infidelity full dear It is true their Progenitors did unto him what ever the Counsel of God had determined But notwithstanding all their rage he was exalted by the right hand of God and made a Prince and a Saviour having ruled ever since over the whole Israel of God by his Word and Spirit and over them his stubborn Enemies with a Rod of Iron He adds that it is false that these words are applicable unto the Eternity of God for saith he ãâã ãâã ãâã ãâã ãâã God was before the dayes of everlasting as though in the same sense God were not expresly said to be ãâã ãâã ãâã ãâã ãâã as here see Habbak 1.11 and to be from everlasting And this place is well expounded by Prov. 8. v. 21 22 23. as some of the Rabbins acknowledge so that we have in it an eminent Testimony given unto the Person of the Messiah as well as unto the place of his Nativity Of which we shall treat afterwards § 49 Zech. 3.8 For behold I will bring forth my servant the Branch Targum ãâã ãâã ãâã ãâã ãâã Behold I bring forth my servant the Messiah who shall be revealed This Revelation of the Messiah relates unto their apprehension of his being born long since but to lye hid because of their sins as was before intimated And in like manner is he three times more mentioned by
ãâã and they heard the voice of the Lord God walking in the Garden The Participle ãâã ãâã ãâã ãâã ãâã walking may be as well referred unto ãâã ãâã ãâã ãâã ãâã the voice as unto ãâã ãâã ãâã ãâã ãâã the Lord God vocem Domini Dei ambulaâtem And although ãâã ãâã ãâã ãâã ãâã most commonly signifie ãâã ãâã ãâã ãâã ãâã or verbum prâlâtum the outward voice and sound thereof yet when applyed unto God it frequently denotes ãâã ãâã ãâã ãâã ãâã his Almighty Power whereby he effecteth what ever he pleaseth So Psal. 29. v. 3 4 5 6 7 8 9. those things are ascribed ãâã ãâã ãâã ãâã ãâã to this voice of the Lord which elsewhere are assigned ãâã ãâã ãâã ãâã ãâã Heb. 1. v. 3. to the word of his Power which the Syriack renders by the Power of his Word intending the same thing Now all these mighty works of Creation or Providence which are assigned ãâã ãâã ãâã ãâã ãâã to this voice of the Lord or ãâã ãâã ãâã ãâã ãâã to the word of his Power or his powerfull Word are immediately wrought per ãâã ãâã ãâã ãâã ãâã or ãâã ãâã ãâã ãâã ãâã by the essential Word of God John 1. v. 3. Col. 1. v. 16. which was with God in the Beginning or at the Creation of all things John 1. v. 1 2. as his eternal Wisdom Prov. 8. v. 22 23 24 25. and Power This expression therefore of ãâã ãâã ãâã ãâã ãâã may also denote ãâã ãâã ãâã ãâã ãâã the Word of God that is God the Essential Word of God the Person of the Son For here our first Parents heard this Word walking in the Garden before they heard the outward sound of any Voice or Words whatever For God spake not unto them untill after this v. 9. The Lord God called unto Adam and said untâ him And this change of the appearance of God some of the Jews take notice of so the Author of Tseror Hammâr Sect. Bereshith ãâã ãâã ãâã ãâã ãâã Before they sinned they saw the Glory of the blessed God speaking with him but after their sin they only heard his voice walking God dealt now otherwise with them than he did before And the Chaldee Paraphrast observing that some especial presence of God is expressed in the words renders them ãâã ãâã ãâã ãâã ãâã And they heard the voice of the Word of the Lord God walking in the Garden So all the Targums and that of Hierusalem begins the next Verse accordingly ãâã ãâã ãâã ãâã ãâã And the Word of the Lord God called unto Adam And this expression they afterwards make use of in places innumerable and that in such a way as plainly to denote a distinct Person in the Deity That this also was their intendment in it is hence manifest because about the time of the writing of the first of those Targums which gave normam loquendi the Rule of speaking unto them that followed it was usuall amongst thâm to âxpress their concâptions of the Son of God by the name of ãâã ãâã ãâã ãâã ãâã or the Word of God the same with ãâã ãâã ãâã ãâã ãâã So doth Philo express their sense de Confusione Linguarum ãâã ãâã ãâã ãâã ãâã If any be not yet worthy to be called the Son of God yet endevour thou to be conformed unto his first begotten Word the mâst antient Angel the Archangel with many names for he is called the Beginning the name of God the man according to the image of God the Sâer of Israel How suitably these things are spoken unto the Mysteries revealed in the Gospel shall elsewhere be declared Here I only observe how he calls that Angel which appeared unto the Fathers and that sometimes in humane shape the Word the FIRST BEGOTTEN WORD And he expresseth himself again to the same purpose ãâã ãâã ãâã ãâã ãâã For if we are not yet meet to be called the Sons of God let us be so of his eternal image the most Sacred Word for that most antient Word is the image of God How these things answer the Discourses of our Apostle about Jesus Christ Col. 1. v. 15 16 17 18. Heb. 1. v. 3. is easily discerned And this conception of theirs was so far approved by the Holy Ghost as suitable unto the mind of God that John in the Beginning of his Gospel declaring the Eternal Deity of Christ doth it under this name of ãâã ãâã ãâã ãâã ãâã the Word that is ãâã ãâã ãâã ãâã ãâã the Word of God the Word that was with God and that was God John 1.1 For as he alludeth therein to the story of the first Creation wherein God is described as making all things by his word for he said of every thing let it be and it was made as the Psalmist expresseth it He spake and it was done he commanded and it stood faât Psal. 33. v. 9. which he fully declares v. 6. By the Word of the Lord were the Heavens made and all the Host of them by the breath of his Mouth in answer whereunto he teacheth that all things were made by this Word of God whereof he speaks v. 3. which in the Chaldee is elsewhere also assigned unto this Word where mention is not made of it in the Original as Isa. 45. v. 12. and Chap. 48. v. 13. whence it is in like manner expressed by Peter 2 Ep. 3. v. 5. So he might have respect unto that ascription of the Work of the Redemption of the Church to this Word of the Lord which was admitted in the Church of the Jews That place amongst others is express to this purpose Hos. 1. v. 7. where the words of the Prophet I will save them by the Lord their God are rendered by the Targumist ãâã ãâã ãâã ãâã ãâã I will save or redeem them by the Word of the Lord their God The Word the Redeemer And it is not unworthy consideration that as the Wisest and most contemplative of the Philosophers of old had many notions about the ãâã ãâã ãâã ãâã ãâã the eternal Word which was unto them ãâã ãâã ãâã ãâã ãâã the formative or creative Power of the Vniverse to which purpose many sayings have been observed and might be reported out of Plato with his followers Amelius Chalcidius Proclus Plotinus and others whose expressions are imitated by our own Writers as Justin Martyr Clemens Athenagoras Tatianus and many more so among the Mahumetans themselves this is the the name that in their Alcoran they give unto Jesus ãâã ãâã ãâã ãâã ãâã the Word of God So prevalent hath this notion of the Son of God been in the World And as those words Ezek. 1. v. 24. I heard the voice of their wings ãâã ãâã ãâã ãâã ãâã as the Voice of the Almightie are rendered by the Targumist ãâã ãâã ãâã ãâã ãâã as the Voice from the face of the Almighty which what it is shall be afterwards shewn so some Copies of the LXX read them by ãâã ãâã ãâã ãâã ãâã the Voice of the
WORD that is of God who was represented in that Vision as shall be manifested Some would put another sense on that Expression of the Targumists as though it intended nothing but God himself and instances of the use of it in that sense have been observed As Eccles. 8. v. 17. If a wise man say ãâã ãâã ãâã ãâã ãâã in his word that is say in himself Gen. 6. v. 6. It repented the Lord ãâã ãâã ãâã ãâã ãâã in his word Also Ruth 3. v. 8. is urged to give countenance unto this suspicion As did Paltiel the Son of Laish who placed his sword ãâã ãâã ãâã ãâã ãâã between his Word and Michal the daughter of Saul the Wife of David But 1. The former places use not the word ãâã ãâã ãâã ãâã ãâã which is peculiar unto the sense contended for 2. The Targums on the Hagiographa are a late Postalmudical endeavour made in imitation of those of Onkelos and Ben Vzziel when the Jews had lost both all sense of their old Traditions and use of the Chaldee Language any other than what they learned from those former Paraphrases Nothing therefore can hence be concluded as to the intention of the Targumists in these words And they can have no other sense in that of Psalm 110. v. 1. ãâã ãâã ãâã ãâã ãâã The Lord said in or to his word for to my Lord as in the Original The Jews discern that ãâã ãâã ãâã ãâã ãâã walking relates in this place immediately to ãâã ãâã ãâã ãâã ãâã § 3 the voice and not unto ãâã ãâã ãâã ãâã ãâã the Lord God and therefore endeavour to render a Reason of that kind of Expression So Aben Ezra on the place giveth instances where a voice or sound in its Progress is said to walk As Exod. 19. v. 19. ãâã ãâã ãâã ãâã ãâã the voice of the Trumpet went and waxed strong and Jer. 46. v. 22. ãâã ãâã ãâã ãâã ãâã the voice thereof shall go like a Serpent But these Examples reach not that under consideration For although ãâã ãâã ãâã ãâã ãâã may express sometimes the Progression or increase of a Voice yet it doth not so but where it is intimated to be begun before but here was nothing spoken by God untill after that Adam had heard this Word of God walking And therefore R. Jona cited by Aben Ezra would apply ãâã ãâã ãâã ãâã ãâã walking unto Adam He heard the voice of God as he was himself walking in the Garden the absurdity of which Fiction the Words of the Text and Context sufficiently evince For not ãâã ãâã ãâã ãâã ãâã but ãâã ãâã ãâã ãâã ãâã would answer unto ãâã ãâã ãâã ãâã ãâã in the beginning of the Verse It is therefore most probable that in the great alteration which was now coming upon the whole Creation of God mankind being to be cast out of Covenant the Serpent and the Earth being to be Cursed and a way of Recovery for the Elect of God to be revealed that He by whom all things were made and by whom all were to be renewed that were to be brought again unto God did in an especial and glorious manner appear unto our first Parents as he in whom this whole dispensation centered and unto whom it was committed And as after the Promise given He appeared ãâã ãâã ãâã ãâã ãâã in an humane shape to instruct the Church in the Mysterie of his future Incarnation and under the Name of Angel to shaddow out his Office as sent unto it and employed in it by the Father so here before the Promise he discovered his distinct glorious Person as the eternal Voice or Word of the Father § 4 Gen. 18. v. 1 2 3. And the Lord appeared unto him Abraham in the Plains of Mamre and he sate in the Tent door in the heat of the Day and he lift up his Eyes and looked and lo three men stood by him and when he saw them he came to meet them from the Tent door and bowed himself toward the ground and said my Lord if I have now found favour in thy sight c. The Jews in Bereshith Ketanna say that this Appearance of God unto Abraham was three dayes after his circumcision from the sore whereof being not recovered he sate in the door of his Tent and that God came to visit him in his sickness But the Reason of his sitting in the door of the Tent is given in the Text namely because it was ãâã ãâã ãâã ãâã ãâã as in or about the heat of the Day as the day grew hot in an opposition unto the time of Gods appearance unto Adam which was ãâã ãâã ãâã ãâã ãâã in the cool aire of the day For as when God comes to curse nothing shall refresh the creature though in its own nature suited thereunto it shall wither in the cool of the day so when he comes to bless nothing shall hinder the influence of it upon his creatures however any thing in its self may like the heat of the day be troublesome or perplexing § 5 He lift up his Eyes and looked and behold three men stood by him The Title is ãâã ãâã ãâã ãâã ãâã The Lord appeared unto him and the Narrative is lo three men stood by him The Lord therefore was amongst them And it seems to be a sudden appearance that was made to him he saw them on a sudden standing by him he looked up and saw them and this satisfied him that it was an heavenly Apparition § 6 The business of God with Abraham at this time was to renew unto him the Promise of the Blessing Seed and to confine it unto his Posterity by Sarah now when he was utterly hopeless thereof and began to desire that Ishmael might be the Heir thereof Unto this signal work of mercy was adjoyned the intimation of an eminent effect of Vindictive Justice wherein God would set forth an Example of it unto all ensuing Generations in the destruction of Sodom and Gomorrah And both these were the proper works of him on whom the Care of the Church was in an especial manner incumbent all whose blessedness depended on that Promise and to whom the Rule of the World the present and future Judgement thereof is committed that is the Person of the Son And hence in the overthrow of those Cities He is said to set forth an ensample of his future dealing with ungodly men who is to be their Judge 2 Pet. 2.6 § 7 Aben Ezra reflects with scorn on the Christians who from this Place because three men are said to appear unto Abraham and he calls them My Lord would prove the Tri-personality of the Deity ãâã ãâã ãâã ãâã ãâã Because of the appearance of three men God is three and he is one and they are not separated or divided How then doth he answer what they say ãâã ãâã ãâã ãâã ãâã Behold they forget that there came two Angels unto Sodom That is that two of those who appeared were Angels and no more But if any
Disputation before the Pope and Cardinals at Rome which they have recorded in Shebat Jehuda they openly professed that they never expected so great glory by their Messiah as that which they saw them attended withall And Manasseh confesseth that it is no great or extraordinary matter which they looked for by him De Resur lib. 2. cap. 21. Non est saith he tantum miraculum si Messias veniat subjugatum regna sibi imperia multa cum non raro accidisse videamus ut humiles aliqui abjectique ad regna imperia pervenerint terrarumque multarum Domini fierent It is no such Miracle that the Messiah should come and subdue many Kingdoms and Empires unto himself seeing it often falls out that men of mean and abject condition do come unto Kingdoms and Empires and are made Lords of many Countreys It is so indeed they say nothing of him but what may be paralelled in the Stories of the Nations of the world especially considering the shortness of his reign which they begin to think shall not be above forty years § 31 But do these things answer the Promises made concerning him from the foundation of the world Is this the meaning of the Promise given unto Adam Was this the End of the Call and Separation of Abraham This the intendment of the Promise made unto him that in his seed all the Nations of the Earth should be blessed Is this only the importance of it that towards the end of the world many of them shall be conquered Was this the intent of the Oath made unto David and of the sure mercies confirmed unto him and his thereby Do all the Promises in the Prophets set out in words glorious and magnificent end in a Warriâur inferior it may be unto many of those whose destruction they Prophesied of Or is not this rather a way to expose the whole Old Testament unto scorn and reproach as making the Promises thereof not to extend unto that Glory which in others the Penmen of it despised or at least to regard only things of the same nature with them Was this the Expectation of the Fathers of old Is this that which they desired prayed for longed for esteeming all the Glory of their present Enjoyments as nothing in comparison of it What is in this Messiah that he should be the Hope and Desire of all Nations Did God set him forth as the great Effect of his Love Grace Goodness and Faithfulness towards them and then bring forth a Military King in whose exploits they were not all to be concerned Was the Church in travail for so many Generations to bring forth this Fighter Had they no Eye of old unto Spiritual and Eternal things in the Promise of the Messiah Of late indeed Josephus Albo tells us that the Doctrine of the coming of the Messiah is not fundamental And Hiliel of old maintained that Hezekiah was the Mâssiah He should have been so saith another had he composed a Song unto God Barcosba a seditious Negromancer is the Messiah sayes R. Akiha He shall come it may be immediately before the Resurrection saith Manasse But do these thoughts suit the Faith Hope Prayers and Expectations of the Church of old Do they answer any one Promise of God concerning him No man not utterly unacquainted with the Scripture can give the least countenance unto such imaginations What all this while is become of the work every where in the Scripture assigned § 32 unto the Messiah Who is that cast off unto Who shall break the Serpents Head Who shall take away the curse that entered on Sin Who shall be a blessing unto all Nations To whom shall the Gentiles be gathered to be saved by him Who shall be a Priest after the Order of Melchizedeck Who shall have a Body prepared him to offer in stead of the Sacrifices of the Law Who shall have his hands and feet pierced in his suffering and his Vesture parted by Lot Who shall make his Soul an Offering for sin Who shall be bruised grieved and afflicted by God himself because he shall bear the Iniquities of his People Who shall make Attonement for Transgressors and bring in everlasting Righteousness Who shall for ever make Intercession for Transgressors And who shall sit at the Right Hand of God in his Rule over the whole world All these things and sundry others of the like kind are openly and frequently promised concerning the true Messiah whereof not any of them is to be accomplished in or by him whom they look for But these men indeed take a way to destroy all Religion and to turn the whole Bible into a story of earthly things without either Life Spirit or Heavenly Mystery in it It is acknowledged that there are many Promises of Mercy and Glory unto the § 33 Church in the Dayes of the Messiah expressed in Words whose first literal sense represents things outward and temporall And there is a threefold Interpretation of them contended for The first is that of the Jews who would have them all understood according unto their literall importance without the allowance of any Figure or Allegory in them But no thing can be more vain then this imagination nor do they make use of it but where they suppose that it will serve their present design For whereas the Wisest of them do grant that in the dayes of the Messiah the Nature of things shall not be changed but only their use many of these Promises in their first literall sense import a full and direct alteration in the Heavens and Earth and all things contained in them So Isa. 11. v. 6 7 8. Lions Bears Leopards Cockatrices Aspes Calves and young Children are said all to live feed and play together And Chap. 60. v. 7. That the Flocks of Kedar and the Rams of Nebaioth should minister unto the Church ver 16. that they shoâld suck the Milk of Kings and ver 19. that the Sun should no more give light by day and yet ver 20. that it should no more go down Chap. 65. v. 17. That new Heavens and a new Earth shall be created and that the old shall be remembered no more that Trees and Fields shall rejoyce and clap their hands for gladness with other things innumerable in the same kind Now if they grant as they must unless they intend to expose all Sacred Truth to the scorn and contempt of Atheists that these expressions are figurative and Allegorical they must do the same in all other Promises of earthly things as of Peace Plenty Victory long Life Dominion Wealth and the like being set out in the same kind of Allegorial Expressions At least they cannot make them in the strict literal sense of the words the object of their Faith and Expectation unless they can by some infallible rule declare what is figuratively to be understood in them what properly or which Promises are expressed Allegorically which not And this they can never do The Event therefore is the
of God and the sole end of his wisdom in all that he had to do with that people that this desolation should happen before the production of the Messiah It being therefore expresly said in the Text that the Messiah should come before all this were accomplished who can be intended thereby but he who was promised unto the Fathers from the foundation of the world Secondly This whole Revelation was granted unto Daniel for his relief in the prospect that he had of the ensuing calamities of the Church and recorded by him for the supportment thereof in those distresses as were also those Prophecies of Haggai and Malachi before insisted on Now the only general Promise which God for the consolation of his Church of old renewed unto them in all Ages was this concerning the Messiah wherein all their blessedness was enwrapped This we have already manifested from Moses and all the Prophets who ensued in their several Generations And he is therefore here no less intended Thirdly What ever Benefit Priviledge or Advantage the Church had any ground or Reason to expect from the Promises of God at the coming of the Messiah they are all here expressed as we shall immediately declare And we may truly say that if the things mentioned v. 24. were to be wrought by any other then the Messiah the Church had much more reason to desire him then the Messiah himself as for any other work which remained for him to do Fourthly Unless the Messiah and his blessed work be here intended there is not one word of comfort or relief unto the Church in this whole Prophecy For those who deny his coming here to be foretold are forced violently to wrest the expressions in v. 24. unto things utterly alien and forreign from the plain and only signification of the words And how inconsistent this is with the design of this Angelical message we have before manifested The context therefore evidently bespeaks the true Messiah to be here intended § 28 Secondly The Names and Titles given unto the person spoken of declare who he is that is designed He is called ãâã ãâã ãâã ãâã ãâã Messiah and that ãâã ãâã ãâã ãâã ãâã by way of eminency and absolutely Indeed the very name of the Messiah as appropriated unto the promised seed is taken from this place alone for it is no where else used of him absolutely His Messiah or the Messiah of the Lord that is his annointed is often used but absolutely THE MESSIAH here only And it is not probable that the name being used but once absolutely in the Scripture any other should be intended but he alone whose name absolutely alone it is The name therefore sufficiently denotes the Person The addition of ãâã ãâã ãâã ãâã ãâã v. 25. ãâã ãâã ãâã ãâã ãâã Messiah the Prince makes it yet more evident For as this word is often used to denote a Supream Ruler one that goeth in and out before the people in Rule and Government as 2 Sam. 7.8 1 Kings 1. v. 35. 1 Kings 14. v. 7. and in sundry other places so it is peculiarly assigned unto the Messiah Isa. 55. v. 4. ãâã ãâã ãâã ãâã ãâã Behold I have given him a Witness unto the people a Leader or Prince and Commander unto the people And those words are thus Paraphrased by Jonathan ãâã ãâã ãâã ãâã ãâã Behold I have appointed him a Prince to the people a King and Ruler over all Kingdoms This is ãâã ãâã ãâã ãâã ãâã Messiah the Prince Leader or Ruler over all And ãâã ãâã ãâã ãâã ãâã is the same with ãâã ãâã ãâã ãâã ãâã Mich. 5. v. 1. the Ruler and ãâã ãâã ãâã ãâã ãâã Ezek. 34. v. 23. the Shepheard and ãâã ãâã ãâã ãâã ãâã the Prince or ãâã ãâã ãâã ãâã ãâã Mal. 3.1 the Lord. And to ascribe this name of ãâã ãâã ãâã ãâã ãâã Messiah the Prince absolutely unto any but the promised seed is contrary to the whole tenour of the Old Testament Moreover he is called v. 24. ãâã ãâã ãâã ãâã ãâã the Holiest of Holies the Most Holy Sanctitas Sanctitatum in the abstract the Holiness of Holinesses The Most Holy Place in the Tabernacle and Temple was so called but that cannot be here intended The time is limited ãâã ãâã ãâã ãâã ãâã to annoint or to make a Messiah of the Most Holy But by the Jews confession the Holy Place in the second Temple was never annointed because it was not lawfull for them to make the Holy Oyle But suppose it was annointed it must be so long before the expiration of these weeks which ended as they suppose in its final destruction and in truth not long before It must therefore be the person typified by the Holy Place in whom the fulness of the God-head was to dwell that is here said to be annointed Had there been any Targum on the Hebrew Chapters of Daniel we should have better known the sense of the antient Jews in this matter then now we do Some of them in after ages agree with us Nachmanides tells us ãâã ãâã ãâã ãâã ãâã this Holy of Holies is the Messiah ãâã ãâã ãâã ãâã ãâã who is sanctified from amongst the Sons of David So He on the place Thirdly The Work assigned to be done in the dayes of this Messiah here spoken of § 29 and consequently by him declares who it is that is intended Sundry things there are in the Text belonging unto this Head As 1. Finishing of Transgression 2. The making an End of Sin 3. Making Reconciliation for Iniquity 4. The bringing in of everlasting Righteousness 5. The sealing up of Vision and Prophecy 6. His being cut off and not for himself 7. Confirming the Covenant with many 8. Causing the Sacrifice and Oblation to cease All these especially as coincident demonstrate the person of the Messiah He that shall call to mind what hath been evinced concerning the nature of the first Promise the faith of the antient Judaical Church the Person Office and Work of the Messiah will upon the first consideration of these things conclude that this is he For we have in these things a summary of the Old Testament the substance of all Temple Institutions the Center of all Promises a brief delineation of the whole work of the promised seed Wherefore although it be not an Exposition of the place that we have undertaken but meerly a demonstration of the concernment of the Messiah therein yet because the consideration of the particular expressions above mentioned will give light into the strength of the present Argument I shall in our passage briefly unfold them The first thing designed is ãâã ãâã ãâã ãâã ãâã The time determined for the coming of § 30 the Messiah is also limited ãâã ãâã ãâã ãâã ãâã ad cohibendam praevaricationem to restrain forbid coerce make an end of Transgression ãâã ãâã ãâã ãâã ãâã is to shut to shut up to forbid to coerce to refrain or restrain Psalm 119. v. 101. ãâã ãâã ãâã ãâã ãâã I have
the miraculous power of God shall no more in the like kind be exerted it is an infallible evidence and demonstrative note of the true Messiah He and he alone was to be born of a Virgin so alone was Jesus of Nazareth and therefore he alone is the true Messiah The Jews being greatly pressed with this Prophecy and the Accomplishment of it § 21 do try all means to escape by breaking through one of them And we might expect that they would principally attempt the story of the Evangelist but circumstances on that side are so cogent against them that they are very faint in that endeavour For if it was so indeed that Jesus was not born of a Virgin as is recorded and as both himself and his Disciples professed why did they not charge him with untruth herein in the dayes of his flesh Why did they not call his Mother into question especially considering that the being espoused unto an Husband they might upon conviction have put her unto a publick and shamefull death None of this being done or once undertaken by their fore-fathers no less full of Envy and Malice against the Person and Doctrine of Jesus then themselves and much better furnished and provided for such an undertaking might any colour be given unto it then they are they insist not much upon the denyal of the Truth of the Record but to relieve themselves they by all means contend that the words of the Prophet are no way applicable unto the birth of our Lord Jesus which the Evangelist reports them prophetically to express And to this end they multiply Exceptions against our interpretation of the Prophecy First They deny that here is any thing spoken of the conception or bearing of a § 22 Son by a Virgin For the word here used say they ãâã ãâã ãâã ãâã ãâã signifieth any Young Woman married or unmarried Yea sometimes an Adulteress as Proverbs 30.18 so that the whole foundation of our interpretation is infirm and the ãâã ãâã ãâã ãâã ãâã here intended was they say no other but either the Wise of the Prophet or the Wife of Ahaz the King or some young Woman in the Court then newly married or to be married to the King or some other person Secondly They say that the birth of this Child with the ãâã ãâã ãâã ãâã ãâã or young Woman mentioned was to conceive was immediately to ensue so as to be a sign unto Ahaz and the house of David of the deliverance promised unto them from the Kings of Damâscus and Samaria and so could not be Jesus of Nazareth whose nativity happening seven hundred years after this would be no pledge unto them of any thing that should shortly come to pass Thirdly They insist that v. 16. it is promised that before that Child which should be so concâived and born should come to the years of discretion to know to refuse the evil and to choose the good the Kings of Damascus and Samaria should be dâstroyâd Now this came to pass within few years after and therefore can have no relation to the birth of Jesus of Nazareth Fourthly Thây affirm that in the following Chapter the accomplishment of this Prophecy is declaâed in the Prophets going in unto the Prophetess and hâr conceiving a Son concerning whom it is said that before he should have knowledge to say my Father and my Mâther the Land should be forsakân of both her Kings in answer unto what is spoken of the Child of the Virgin Chap. 7. v. 16. Chap. 8. v. 1. Fifthly That the name of this Child was to be Immanuel whereas he of whom we speak was called Jesus Mat. 1.21 Sixthly That the Child here mentioned was to be fed and nourished with butter and hony which cannot be spoken nor is written of Jesus of Nâzâreth § 23 In answer unto thâse Objâctions some lâarned men have granted unto the Jews that thâse words of the Prophet were literally fulfilled in some one then a Virgin and afterwards married in those dayes and that they are only in a mystical sense applyed by Matthâw to the birâh of the Lord Jesus as they say are sundry other things that are spokân pâimarily of othââs in the Old Testament But the truth is this Answer is neither âaâe in its self nor nâedfull as to the Argument of the Jews nor consistânt with the senâe of the place or Truth of the words themselves First It is not safe as to the faith of Chrisâiâns For wherâas the birth of the Messiah of a Virgin was so signal a Miracle and so emiâent a charactâristical note of his person if it be not directly foâeâold and prophâsiâd of in this place there was no one prediction of it made unto the Church of the Jews Now how this should seem reasonable whereas things of far less concernment are foretold is not easily made to appear Sâcondly Upon thâs interpretation of the words there is no ground left for the application of thâir mystical sense which they pretend to be made by Matthew For if indeed the Person primarily directly and literally spoken of did not conceive a Child wâilest she was a Virgin but only that she who was then a Virgin did afterwards upon marriage conceive in the ordinary course of nature there remains no ground for the application of what is spoken concerning her unto one who in and after her conception and the Birth of her Child continued a Virgin For although it be not required that there be an agreement in all things between the Type and the Antitype yet if there be no agreement between them in that wherein the one is designed to signifie the other they cannot on any account stand in that relation David as he was a King was a Type of Messiah the Great King There was we know not an absolute similitude in all things between David and him nor was there any necessity that so there should be that he might be his Type But yet if he had not been a King he could have been no Type of him at all in his Kingdom No more can any person here spoken of unless she did conceive a Son and bring forth continuing a Virgin be a Type of her who was so to do For how can the miraculous work of the Conception of a Virgin be signified or expressed by the ordinary Conception of a Woman in the State of Wedlock Besidâs this Answâr is wholly needless as to the objection of the Jews and inconsistent with the sense of the place as will be seen in the consideration of the words themselves § 24 We have formerly eâinced that the foundation and end of the Judaical Church and State and of the preservation of the Davidical family was solely the bringing forth of the promised Mâssiah And this the Event hath fully demonstrated in their utter rejection after the accomplishment of that end And hence the prâmise of the Messiah was the Foundation Cause and Reason of all other promises made unto that people as
he should be conceived and born of a Virgin so certain should be their present deliverance which they so desired § 32 It is further insisted on by them that the deliverance promised was to be wrought before the Child spoken of should know to refuse the evil and chuse the good or should come to years of discretion v. 16. and what was this unto him that was to be born some hundred years after Answ. 1. That the ãâã ãâã ãâã ãâã ãâã mentioned v. 16. is the same with the ãâã ãâã ãâã ãâã ãâã promised v. 14. doth not appear The Prophet by the command of God when he went unto the King with his message took with him Shear-jashub his Son v. 3. This certainly was for some especial end in the Word or Message that he had to deliver the Child being then but an Infant and of no use in the whole matter unless to be made an instance of something that was to be done It is therefore probable that he was the ãâã ãâã ãâã ãâã ãâã the young Child designed v. 16. before whose growing up to discretion those Kings of Damascus and Samaria were destroyed or 2. The Expression may denote the time of any Child 's being born and coming to the maturity of understanding and so consequently the promised Child In as short a space of time as this promised Child when he shall be born shall come to know to refuse the evil and choose the good shall this deliverance be wrought Their remaining Cavils are of little importance The Child intended Chap. 8. § 33 was to be the Son of the Prophet and Prophetess and so not this Child that was to be born of a Virgin Besides he is plainly promised as a sign of other things then those treated of in this Chapter Yea of things quite contrary unto them Again this Child they tell us was to be called Immanuel whereas the Son of Mary was called ãâã ãâã ãâã ãâã ãâã or as they malitiously write it ãâã ãâã ãâã ãâã ãâã But this name is given to signifie what he should be and do and not what he should be commonly called He was to be God and man in one person to reconcile God and man to be every way Immanuel And this kind of expression in the Scripture when a thing is said to be called that which it is the name denoting the Being Nature and quality of it is so frequent that there is nothing peculiar in it as here used See Isa. 1.26 Chap. 8.3 Chap. 9.6 Jer. 23.6 Zech. 8.2 The like also may be said to that which thây except in the last place namely that they know not that Jâsus of Nazareth was brought up with Butter and Hony which is foretold concârning this Child For the expression signifies no more but that the Child should be educated with the common food of the Country such as Children were in those places and times nourished withal It being the especial blessing of that Land that it flowed with Milk and Honey And thus have we asserted and vindicated the third characteristical note of the true Messiah he was to be born of a Virgin which none but only our Lord Jesus ever was from the foundation of the world There remain yet other descriptive notes of the Messiah consisting in what he was to § 34 teach and do and suffer all of them guiding the faith of the Church unto our Lord Jesus who in all things fully answered unto them all I shall briefly pass through them according unto our design and purpose and begin with what he was to teach This Moses directs us unto giving that great predescription of him which we have Deut. 18.18 19. I will raise them up a Prophet from among their Brethren like unto thee and will put my words in his mouth and he shall speak unto them all that I shall command him And it shall come to pass that whâsoever will not hearken unto my words which he shall speak in my name I will require it of him This is that signal Testimony concerning the Messiah which Philip urged out of Moses unto Nathaniel John 1.45 which Peter not only applyes unto him but declares that he was soly intended in it Acts 3.22 23. and Stephen seals that application with his blood Acts 7.37 Neither can or do the Jews deny that the Messiah was to be a Prophet or that he was promised unto the Church in the Wilderness in these words but we shall consider the particulars of them Sundry things are here asserted by Moses concerning the Messiah as 1. In general § 35 that he should be a Prophet a Teacher of the Church and not a King only The Jews indeed who greedily desire the things which outwardly attend Kingly Power and Dominion in this world do principally fix their thoughts and expectations on his Kingdom The Revelation of the Will of God which was to be made by him they little desire or enquire after But the common faith of their Ancestors from this and other places was that the Messiah was to be a Prophet and reveal unto the Church the whole counsel of God as we shall evince in our Comment on the first words of the Epistle 2. That this Prophet should be raised up unto them from among their Brethren He shall be of the posterity of Abraham and of the Tribe of Judah as was promised of old or made of them according unto the flesh Rom. 1.3.9.5 So that as to his original or extract he was to be born in the level of the people from among his Brethren was be to be raised up Unto this Office of a Prophet and Teacher of the Church 3. That he must be like unto Moses The words are plain in many places that in the ordinary course of Gods dealing with that Church among the Prophets there was none like unto Moses neither before or after him Hence Maimonides with his followers conclude that nothing can ever be altered in their Law because no Prophet was ever to arise of equal Authority with him who was their Law-giver But the words of the Text are plain The Prophet here foretold was to be like unto him wherein he was peculiar and exempted from comparison with all other Prophets which were to build on his foundation without adding any thing to the Rule of Faith and Worship which he had revealed or changing any thing therein In that is the Prophet here promised to be like unto him That is he was to be a Law-giver to the House of God as our Apostle proves and declares chap. 3.1 2 3 4 5. And we have the consent of the most sober among the Jews to the same purpose The words of the Author of Sepher Ikkarim lib. 3. cap. 10. are remarkable ãâã ãâã ãâã ãâã ãâã It cannot be that there should not at some timâ ãâã a Prophet like unto Moses or greater then he for Messiah the King should be like him ââ greater then he but thus these words there arose none
laboured to defend their obstinacy and unbelief And this we shall engage into with as much briefness as the nature of the matter treated of will admit Many are the Books which they have written among themselves mostly in the Hebrew Tongue and some in other Languages but the Hebrew Character against Christians and their Religion Unto sundry of these they give triumphant insulting Titles as though they had undoubtedly obtained a perfect Victory over their Adversaries but the Books themselves in nothing answer their specious Frontispieces Take away wilful mistakes gross Paralogisms false Stories and some few Grammatical nicities and they vanish into nothing What is spoken by them or for them that seems to have any weight shall be produced and examined Sundry things they object unto the Doctrine of the Gospel concerning the Person of the Messiah or his being God and man the rejection of the Mosaical Ceremonies and Law which they deem eternal and many exceptions they lay against particular passages and expressions in the Historical Books of the New Testament But all these things have been long since cleared and answered by others and I have also my self spoken to the most important of them partly in the preceding Discourses partly in my defence of the Deity and satisfaction of Christ against the Socinians For what concerns the Law of Moses and the abolition of it as to the Ceremonious Worship therein instituted it must be at large insisted on in that Exposition of the Epistle to the Hebrews which these discourses are only intended to make way unto I shall not here therefore enter upon a particular discussion of their Opinions Arguments and Objections about these things besides they belong not immediately to the subject of our present Discourse It is about the coming of the Messiah simply that we are disputing this we assert to be long since past the Jews deny him to be yet come living in the hope and expectation of him which at present is in them but as the giving up of the Ghost The means whereby this dying deceiving hope is supported in them comes now under examination and this alone is the subject of our ensuing Discourse To countenance themselves then in their denial of the coming of the Messiah they do § 2 all of them make use of one general Argument which they seek to confirm in and by several instances Now this is that the Promises made and recorded to be accomplished at the coming of the Messiah are not fulfilled and therefore the Messiah is not yet come This fills up their Books of Controversies and is constantly made use of by their Expositors so often as any occasion seems to offer its self unto them The Messiah say they was promised of old Together with him and to be wrought by him many other things were promised These things they see not at all fulfilled nay not those which contain the only work and business that he was promised for and therefore they will not âelieve that he is come This general Argument I say they seek to confirm by instances wherein they reckon up all the promises which they suppose as yet unaccomplished and so endeavour to establish their Conclusion These we shall afterwards cast under the several heads whereunto they do belong and return that answer which the Word of Truth its self and the event do manifest to be the mind of God in them For the present unto their general Argument we say that all the Promises concerning the coming of the Messiah are actually fulfilled and those which concern his Grace and Kingdom are partly already accomplished and for the remainder shall be so in the manner time and season appointed for them and designed unto them in the purpose and Counsel of God So that from hence nothing can be concluded in favour of the Jews incredulity To evidence the truth of this Answer I shall lay down and confirm certain unquestionable principles that will guide us in the interpretation of the Promises that are under consideration § 3 The first is That the Promises concerning the Messiah do principally respect spiritual things and that eternal salvation which he was to obtain for his Church This we have proved at large before and this the very nature of the thing its self and the words of the Promises do abundantly manifest The Jews I suppose will not deny but the Promise concerning the Messiah is of the greatest Good that ever God engaged himself to bestow upon them I do not find that they any where deny it And it is at present the summ of all their desires prayers and expectations with the hopes whereof they comfort and support themselves in all their calamities If they should deny it it may easily be proved against them by innumerable Testimonies of Scripture many whereof have been already produced Now there can be no Reason of this but only because he was to work and effect for them who ever they be unto whom he was promised the greatest Good that they can or may be made partakers of And if it be only a Good of an inferior nature that he was to effect and any other means was to be used for that which was more principal and excellent that means is much to be preferred before him and above him Now what is this Chief Good of man Doth it consist in Riches Honor Power Pleasures the blindest of the Heathen were never blind enough to think so nor can any man entertain any such imagination without renouncing not only all right reason but in an especial manner the whole Scripture I think the Jews will not deny but that this Good consists in the favour of God in this world and the Eternal Enjoyment of him hereafter Now if the Messiah were promised only to procure those first outward temporary perishing things and these latter are to be obtained by another means namely by the observation of the Law of Moses it is evident that that is to be preferred infinitely before him which that it is not as we said is manifest from the whole Scripture and confirmed by the traditional hope and expectation of the Jews For if they enjoy that which is incomparably the Chiefest Good to what end do they so miserably bemoan themselves in their present condition and with so much impatience cry out for the coming of their Messiah Are they such slaves in their affections unto earthly perishing things that living in the enjoyment of all that is needful to procure them the love and favour of God with the eternal enjoyment of him they can have no rest or quiet because they enjoy not the good things of this life Doubtless this great expectation had a greater rise and cause then now they will own I know men are apt to complain under and to desire relief from outward trouble but to place the main of their Religion herein when they have Grace the pardon of sin and Heaven on other accounts this is only done
and destructive And where this is no Wars nor tumults can hinder but that the persons enjoying it shall be preserved in perfect peace and this if the Jews did believe they would have experience of 6. He hath also wrought true spiritual Peace and Love between all that sincerely believe in him all his Elect which although it frees them not from outward troubles persecutions oppressions and afflictions in the earth and that from some also that may make profession of his Name for Judah may be in the siege against Jerusalem Zach. 12.2 yet they having peace with God and among themselves they enjoy the promise unto the full satisfaction of their souls And this peace of the Elect with God and among themselves is that which singly and principally is intended in this Prediction though set out under terms and expressions of the things wherein outward Peace in this world doth consist 7. The Lord Christ by his doctrine hath not only proclaimed and offered Peace with God unto all Nations but also given Precepts of Peace and self-denial directing and guiding all the sons of men were they attended unto and received to live in Peace among themselves whereas the Jews of old had express command for War and destroying of the Nations among whom they were to inhabit which gives a great foundation unto the promises of Peace in the days of the Messiah 8. Let it be supposed that it is general outward Peace Prosperity and Tranquility that is here promised unto the world yet then 1. The precise time of its accomplishment is not here limited nor determined If it be effected during the Kingdom and Reign of the Messiah in the world the word is established and the Prophesie verefied 2. Our Lord Jesus Christ and his Apostles have fore-told that after his Law and Doctrine should be received in the world there should a great defection and Apostasie from the power and purity of it ensue which should be attended with great persecution troubles afflictions wars and tumults which after they are all removed and all his Adversaries subdued he will give peace and rest unto his Churches and People all the world over and herein and in that season which now approacheth lies the accomplishment of all the promises concerning the glorious and peaceable estate of the Church in this world Take then this Prophesie in what sense soever it may be literally expounded and there is nothing in it that gives the the least countenance unto the Judaical pretence from the words § 16 The next collection of promises which they insist upon to their purpose is of those which intimate the destruction of Idolatry and false worship in the world with the abundance of the knowledge of the Lord taking away all diversity in Religion that shall be in the days of the Messiah Such is that of Jerem. 31. v. 34. They shall teach no more every man his neighbour and every man his brother saying Know the Lord for they shall all know me from the greatest of them to the least of them saith the Lord. And Zeph. 3.9 I will turn to the people a pure language that they may call on the name of the Lord with one consent As likewise that of Zach. 14.9 And the Lord shall be King over all the earth In that day shall there be one Lord and his Name shall be One. And sundry other predictions there are of the same importance all which are to be accomplished at the coming of the Messiah But for the present we see say they the contrary prevailing in the world Idolatry is still continued and that among the Christians themselves diversities of Religion abound so that there are now more sects and opinions in the world nor can the Jews and Christians agree in this very matter about the Messiah all which make it evident that he is not yet come who shall put an end to all this state of things § 17 Answ. It will prove in the issue that the mention of these as well as of other Promises will turn to their disadvantage Their accomplishment in the sense of the Scripture hath been so plain evident and manifest that nothing but Prejudice and obstinate blindness can once call it into question For the further manifestation hereof we may observe 1. That these things are not spoken absolutely but comparatively It is not to be thought that in the days of the Messiah there shall be no means of instruction in the knowledge of the Lord used as that Parents should not teach their children the Officers of the Church and others those that stand in need of teaching for neither do the Jews indeed imagine any such thing nor can they do so without the rejection of the Precepts of the Law of Moses and the Predictions recorded in the Prophets wherein God promiseth that in those days he will give the people Pastors after his own heart Priests and Levites to teach them his mind and will But this is that which is signified in these expressions namely that in those days there shall be such a plentiful effusion of the Spirit of Wisdom and Grace as shall cause the true saving knowledge of God to be more easily obtained and much more plentifully to abound then it did in the time of the Law when the people by an hard yoke and insupportable burden of carnal Ordinances were darkly meanly and difficultly instructed in some part of the knowledge of God And that the words are thus to be interpreted the many promises that are given concerning the instruction of the Church in the days of the Messiah and his own Office of being the great Prophet of the Church which the Jews acknowledge do undeniably evince 2. That the terms of all people and Nations are necessarily to be understood as before explained for many Nations those in an especial manner in whom the Church of Christ is concerned neither can any one place be produced where an absolute universality of them is intended 3. That the season of the accomplishment of these and the like Predictions is not limited to the day or year of the Messiah's coming as the Jews amongst other impossible fictions imagine but extends it self unto the whole duration of the Kingdom of the Messiah as hath been shewed before 4. That God sometimes is said to do that which he maketh provision of outward means for the effecting of though as to some persons and times they may be frustrated of their effect and this the Jews not only acknowledge but also contend for when they give an account why the promises which concern themselves are not yet fulfilled the reason whereof they suppose or at least pretend to lie in their sin and unworthiness § 18 These things being supposed we may quickly see what was the Event as to those Promises upon the coming of the true and only Messiah For 1. It is known to all and not denied by those with whom we have to do that at the coming of
wherewith it was begun and ended for on the first day and last day of the seven there was to be a solemn and holy Convocation unto the Lord to be observed in a cessation from all labour and in holy duties and here also it were lost labour to reckon up the Cautions Rules and Instructions which the Jewish Doctors give about the nature kinds and sorts of Leaven of the search that was to be made for it and the like most of them being vain imaginations of superstitious minds ignorant of the Truth of God § 18 This Sacrifice of the Passeover with its attendant Feast of Vnleavened Bread to be annually observed on the fourteenth day of the moneth Abib unto the end of the twenty second was the second solemn Ordinance of that people as the People and Church of God And the Jews observe that no other positive Ordinances but only Circumcision and the Passeover had that sanction of the ãâã ãâã ãâã ãâã ãâã Excision or Extermination annexed unto them Concerning Circumcision the words are plain Gen. 17.14 The uncircumcised Man-Child whose flesh of his foreskin shall not be circumcised ãâã ãâã ãâã ãâã ãâã that soul shall be cut off from his People he hath broken my Covenant And with reference to the Passeover Exod. 12.15 Whosoever eateth leavened bread from the first day untill the seventh day that soul shall be cut off from Israel Whereas they observe as Aben Ezra upon this place that it is annexed to above twenty negative Precepts intimating that there is a greater provocation and sin in doing any thing in the Worship of God against his Commandment then in omitting what he had commanded though both of them be evil The Observation I acknowledge in general is true but the Application of it to the Passeover is not so For although we should suppose that the words of Exod. 12.15 do relate unto the Passeover also although they seem to respect only the seven dayes of the feast of Unleavened Bread yet they do not require the observation of the Passeover it self under that penalty but upon a supposition of the observation of the Passeover they were to eat the Lamb with unleavened Bread which was a negative Precept namely that they should have no leaven in their bread and so was justly attended in its transgression with this cutting off And this cutting off the Jews generally interpret when it is spoken indefinitely without a prescription of the manner how it should be done or by whom to respect ãâã ãâã ãâã ãâã ãâã the hand of Heaven or the vindictive Justice of God which in due time will find out the Transgressor But we know that God long bare with them in the omission of this Ordinance of the Passeover its self § 19 What are the observations of the late Jews in the imitation of their fore-Fathers observance of this Ordinance of God the Reader may see in Buxtorfs Synagoga Judaica and in part in the Annotations of Aâsworth and they need not here be repeated This only I shall obâerve that all of them in their Expositions of this Institution do make the Application of its several parts unto other acts of God in dealing with them Such as indeed the Text of Moses plainly leads them to And this perfectly overthrows their pretensions as to their other Ceremonies and Sacrifices namely that they were instituted for their own sakes and not as signs of things to come the figurative nature of this their greatest Ordinance being manifest and acknowledged by themselves § 20 On occasion of this great solemn Ordinance there was given unto the People two additional Institutions the first concerning the Writing of the Law on their foreheads and Hands the other of the Dedication unto God of all that opened the Matrix The first of these is prescribed Chap. 13.9 And it shall be for a sign upon thine hand and as a memorial between thine eyes that the Lords Law may be in thy mouth ver 16. and it shall be for a token upon thine hand and as frontlets between thine eyes Whereunto may be added Dâut 6.6 7 8 9. And these words which I command thee this day shall be in thine heart and thou shalt teach them diligently unto thy Children and shalt talk of them when thou sittest in thine house and when thou walkest by the way and when thou lyest down and when thou risest up and thou shalt bind them for a sign upon thine hand and they shall be as frontlets between thine eyes and thou shalt write them upon the posts of thine house and on thy gates In the observation of sundry things supposed to relate unto these precepts consisteth the principal part of the Superstition of the present Jews For they have mixed the observation of this duty whatever be intended by it with many foolish and noisome imaginations It doth not indeed appear to me that any more is intended by these Expressions a sign upon thy hand and a memorial or frontlet between thine eyes but a continual Remembrance and careful practice of the Institution it self and their calling to mind thereby the mercy and goodness of God in their deliverance which they were to celebrate when they came unto a settlement in their own Land by writing some passages of the Law upon the doors and posts of their houses But they are otherwise minded That which is prescribed unto them is called v. 8. ãâã ãâã ãâã ãâã ãâã a sign as it was to be on their hand and ãâã ãâã ãâã ãâã ãâã a memorial as between their eyes both which are very capable of our interpretation but v. 16. they are called ãâã ãâã ãâã ãâã ãâã as also Deut. 6.8 From which word which they know not what it signifies they draw out all the mysteries of their present observances The Chaldee renders it ãâã ãâã ãâã ãâã ãâã Thephilin which word seems to be taken from the Hebrew ãâã ãâã ãâã ãâã ãâã prayer or prayers and to be so called from the prayers that they used in the Consecration and Wearing of those frontlets But because they are rendered in the Greek ãâã ãâã ãâã ãâã ãâã Philacteria some would derive it from ãâã ãâã ãâã ãâã ãâã to conjoyn keep and bind which hath some allusion at least to the sense of the Greek Word And this Origination and denotation of the word the Learned Fuller contends for Miscelan l. 5. c. 7. The manner of their present observation hereof to this purpose is they write four Sections of the Law on parchment And why four that they gather from the signification of the word ãâã ãâã ãâã ãâã ãâã Totaphoth Tot. saith Rabbi Solomon in Pontus by the Caspian Sea somewhere signifies two and Poth signifies two in Aegypt both which make four undoubtedly Or as they say in the Talmud Tat in Casphe signifies two and Pat in Africa So that four Sections must be written Scaliger supposeth the word to be Aegyptian which is not unlikely but that it should signifie an
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 ãâã ãâã ãâã ãâã ãâã I will glorifie is written defectively without ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã the Ark and Cherubims The second ãâã ãâã ãâã ãâã ãâã the anointing Oyle The third ãâã ãâã ãâã ãâã ãâã the wood of disposition or perpetual fire The fourth ãâã ãâã ãâã ãâã ãâã Vrim and Thummim The fifth ãâã ãâã ãâã ãâã ãâã the Holy Ghost or Spirit of Prophecy They are not indeed all agreed in this enumeration The Talmud in ãâã ãâã ãâã ãâã ãâã 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 wââd 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 ãâã ãâã ãâã ãâã ãâã who places the Anointing Oyle distinctly and confounds the ãâã ãâã ãâã ãâã ãâã or Divine Majesty with ãâã ãâã ãâã ãâã ãâã the Holy Ghost contradicting the Gemara The Commonly approved order is that of the Author of Aruch in the Root ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã the Ark Propitiatory and Cherubims one ãâã ãâã ãâã ãâã ãâã the Divine Majesty the second thing ãâã ãâã ãâã ãâã ãâã the Holy Ghost which is Prophecy the third ãâã ãâã ãâã ãâã ãâã Vrim and Thummim the fourth thing ãâã ãâã ãâã ãâã ãâã 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. ãâã ãâã ãâã ãâã ãâã affirms that there was no High Priest anointed with oyle under the second House for which he gives this reason ãâã ãâã ãâã ãâã ãâã because the anointing Oyle was now hid ãâã ãâã ãâã ãâã ãâã for Josiah had hid it with the rest of the holy things a talmudical figment to which he adds ãâã ãâã ãâã ãâã ãâã 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
entrance of the High Priest into the Most Holy Place observed to the very destruction of the second House if neither Ark nor Mercy Seat were there Neither is this impeached by what Tacitus affirms Histor. lib. 5. that when Pompey entred the Temple he found nullas Deum effigies vacuam sedem inania arcana for as he wrote of the Jews with shameful negligence so he only intimates that they had no such images as were used among other Nations nor the head of an Ass which himself not many Lyes before had affirmed to be consecrated in their Sanctuary For ought then appears to the contrary the Ark might be in the second House and be carried thence to Rome with the Book of the Law which Josephus expresly mentions And therefore the same Abarbinel in his Comment on Joel tells us that Israel by Captivity out of his own Land lost ãâã ãâã ãâã ãâã ãâã three excellent gifts Prophecy Miracles and Divine Knowledge Psal. 74.9 all which he grants were to be restored by the Messiah without mention of the other things before recited And they confess this openly in Sota distinc Egla hampha ãâã ãâã ãâã ãâã ãâã after the death of the latter Prophets Haggai Zechariah and Malachy the holy Spirit was taken away from Israel It is then confessed that God ceased to speak to the Church in Prophets as to their Oral teaching and writing after the dayes of Malachy which reason of the want of Vision though continuing four hundred years and upwards is called by Haggai Chap. 2.8 ãâã ãâã ãâã ãâã ãâã unum pusillum a little while in reference to the continuance of it from the dayes of Moses whereby the Jews may see that they are long since past all grounds of expectation of its restauration all Prophecy having left them double the time that their Church enjoyed it which cannot be called ãâã ãâã ãâã ãâã ãâã a little while in comparison thereof To return This was the ãâã ãâã ãâã ãâã ãâã these the times wherein God spake in the Prophets which determines one instance more of the comparison namely the Fathers to whom he spake in them which were all the Faithful of the Judaical Church from the dayes of giving the Law until the ceasing of Prophecy in the dayes of Malachy In answer to this first Instance on the part of the Gospel the Revelation of it is affirmed to be made in these last dayes hath spoken in these last dayes the true stating of which time also will discover who the Persons were to whom it was made hath spoken to us Most Expositors suppose that this expression the last dayes is a Periphrasis of the times of the Gospel But it doth not appear that they are any where so called nor were they ever known by that name among the Jews upon whose principles the Apostle proceeds Some seasons indeed under the Gospel in reference to some Churches are called the last dayes but the whole time of the Gospel absolutely is no where so termed It is the last dayes of the Judaical Church and State which were then drawing to their period and abolition that are here and else where called the last dayes or the latter dayes or the last hour 2 Pet. 3.3 1 John 2.18 Jude 18. For 1. As we before observed the Apostle takes it for granted that the Judaical Church-State did yet continue and proves that it was drawing to its period Chap. 8. ult having its present station in the patience and forbearance of God only without any necessity as unto its Worship or preservation in the world And hereunto doth the reading of the words in some Copies before intimated give testimony ãâã ãâã ãâã ãâã ãâã in the end or extremity of these dayes which as the event hath proved can no way relate to the times of the Gospel 2. The personal Ministry of the Son whilest he was upon the earth in the dayes of his flesh is here eminently though not solely intended For as God of old spake in the Prophets so in these last dayes he spake in the Son that is in him personally present with the Church as the Prophets also were in their several generations Chap. 2. v. 3. Now as to his personal Ministry he was sent to the lost sheep of the house of Israel Mat. 15.24 To whom also alone in his own dayes he sent his Apostles Mat. 10.5 6. and is therefore said to have been a Minister of the Circumcision for the Truth of God Rom. 15.5 being in the last place sent to the same Vineyard unto which the Prophets were sent before Mat. 21.37 The words there used last of all he sent unto them his Son are exegetical of these he spoke in the Son in the last dayes 3. This Phrase of Speech is signally used in the Old Testament to denote the last dayes of the Judaical Church So by Jacob Gen. 49.1 I will tell you what shall befall you ãâã ãâã ãâã ãâã ãâã in the last dayes which words the LXX rendâed ãâã ãâã ãâã ãâã ãâã the words here used by the Apostle The dayes pointed unto by Jacob being those wherein the Messiah should come before Judah was utterly deprived of Scepter and Scribe Again by Balaam the same words are used to signifie the same time Numb 24.14 where they are rendered ãâã ãâã ãâã ãâã ãâã in the end of the dayes as many Copies read in this place And in all the Prophets this is the peculiar notation of that season ãâã ãâã ãâã ãâã ãâã Mich. 4.1 Isa. 2.1 in the latter or last dayes and ãâã ãâã ãâã ãâã ãâã the He hajediah prefixed noteth that course of dayes that were then running as Deut. 31.29 Evil will overtake you ãâã ãâã ãâã ãâã ãâã in the end of those dayes and the promise of the Conversion of some of the Jews by David their King is annexed to the same season Hos. 3.5 From these places is the expression here used taken denoting the last times of the Judaical Church the times immediately preceeding its rejection and final ruine Hence Manasse lib. 3. de Resurrect cap. 3. tells us out of Moses Gernudensis ãâã ãâã ãâã ãâã ãâã in every place that mentions the latter dayes the dayes of the Messiah are to be understood which saying of his is confirmed by Menasse himself though attended with a gloss abominable and false that is purely Judaical The dayes of the Messiah and the dayes of the end of the Judaical Church are the same And these words are expresly also used by R.D. Kimchi Comment in Isa. 2. v. 2. who honestly refers all the words of that Prophesie unto the Messiah It is not for nothing that the Apostle minds the Hebrews that the season then present was the last dayes whereof so many things were foretold in the Old Testament Many of their concernments lay in the knowledge of it which because they give great light unto the whole cause as stated then between him and them must be opened and
who were the Persons who were spoken unto in these last dayes TO VS That is the members of the Judaical Church who lived in the dayes of the Personal Ministry of Christ and afterwards under the preaching of the Gospel unto that day Chap. 2.3 The Jews of those dayes were very apt to think that if they had lived in the times of the former Prophets and had heard them delivering their message from God they would have received it with a cheerful obedience their only unhappiness they thought was that they were born out of due time as to prophetical Revelations This is intimated of them Mat. 23.30 The Apostle meeting with this perswasion in them minds them that in the Revelation of the Gospel God had spoken to themselves the things they so much desired not questioning but that thereon they should believe and obey If this word then they attend not unto they must needs be self-condemned Again that care and love which God manifested towards them in speaking immediately unto them required the same obedience especially considering the manner of it so far excelling that which before he had used towards the Fathers of which afterwards And these are two instances of the Comparison instituted relating unto Times and Persons The next difference respects the manner of these several Revelations of the will of God and that in two particulars For 1. The former was made ãâã ãâã ãâã ãâã ãâã by divers parts one after the other The branch of the Antithesis that should answer hereunto is not expressed but implyed to be ãâã ãâã ãâã ãâã ãâã or ãâã ãâã ãâã ãâã ãâã at once ãâã ãâã ãâã ãâã ãâã by many parts and so consequently at sundry times The gradual discovery of the mind and will of God by the addition of one thing after another at several seasons as the Church could bear the light of them and as it was subserving unto his main design of reserving all preheminence to the Messiah is that which is intended in this Expression How all this is argumentative to the Apostles purpose will instantly appear Take the expression absolutely to denote the whole progress of divine Revelation from the beginning of the world and it comprizeth four principal parts or degrees with those that were subservient unto them The First of these was made to Adam in the Promise of the seed which was the principle of faith and Obedience to the Fathers before the Flood and unto this were subservient all the consequent particular Revelations made to Seth Enosh Enoch Lamech and others before the Flood The Second to Noah after the Flood in the Renewall of the Covenant and establishing of the Church in his family Gen. 8.21 Chap. 9.9 10. whereunto were subservient the Revelations made to Melchisedech Gen. 14.18 and others before the calling of Abraham The Third to Abraham in the restriction of the Promise to his seed and fuller illustration of the nature of it Gen. 12.1 2 3 4. Chap. 15.11 12. 17.1 2. Confirmed in the Revelations made to Isaac Gen. 26.24 Jacob Gen. 49. Joseph Heb. 11.22 and others of their Posterity The fourth to Moses in the giving of the Law and erection of the Judaical Church in the Wilderness unto which there were three principal heads of subservient Revelations 1. To David which was peculiarly designed to perfect the Revelation of the will of God concerning the Old Testament-Worship in those things that their Wilderness condition was not capable of 1 Chron. 23.25 26 27 28. Chap. 28.11 12 13 14 15 16 17 18 19. To him we may joyn Solomon with the rest of the Prophets of their dayes 2. To the Prophets after the division of the Kingdom unto the Captivity and dureing the Captivity to whom pleading with the people about their defection by Sin and false Worship was peculiar 3. To Ezra with the Prophets that assisted in the Reformation of the Church after its return from Babylon who in an especial manner excited the people to an expectation of the coming of the Messiah These were the principal parts and degrees of the Revelation of the will of God from the foundation of the world until the coming of Christ in his fore-runner John the Baptist. And all this I have fully handled and unfolded in my Discourse of the rise nature and progress of Scripture Divinity or Theology But as I shewed before if we attend unto the special intention of the Apostle we must take in the date of these Revelations and begin with that to Moses adding to it those other subservient ones mentioned peculiar to the Judaical Church which taught and confirmed the Worship that was established amongst them This then is that which in this word the Apostle minds the Hebrews of namely that the will of God concerning his Worship and our obedience was not formerly revealed all at once to his Church by Moses or any other but by several parts and degrees by new additions of Light as in his infinite Wisdom and Care he saw meet The close and last hand was not to be put unto this work before the coming of the Messiah He they all acknowledged was to reveal the whole Counsel of God John 4.25 after that his way had been prepared by the coming of Elias Mal. 4 until when they were to attend to the Law of Moses with those Expositions of it which they had received v. 4 5. That was the time appointed ãâã ãâã ãâã ãâã ãâã to seal compleat and finish Vision and Prophet as also ãâã ãâã ãâã ãâã ãâã to seal up sin or as we render it to make an end of sin or the Controversie about it which had held long agitation by Sacrifices that could never put an end to that quarrel Heb. 10.1 2 14. Now in this very first word of his Epistle doth the Apostle clearly convince the Hebrews of their mistake in their obstinate adherence unto Mosaical Institutions It is as if he had bidden them consider the way whereby God revealed his will to the Church hitherto Hath it not been by parts and degrees Hath he at any time shut up the Progress of Revelation Hath he not alwayes kept the Church in expectation of new Revelations of his mind and will did he ever declare that he would add no more unto what he had commanded or make no alteration in what he had instituted What he had revealed was to be observed Deut. 27.29 and when he had revealed it but untill he declare that he will add no more it is folly to account what is already done absolutely compleat and immutable Therefore Moses when he had finished all his work in the Lords house tells the Church that God would raise up another Prophet like him that is who should reveal new Laws and Institutions as he had done whom they were to hear and obey on the penalty of utter extermination Deut. 18.18 And this discovers the obstinacy of the Modern Jews who from the dayes of Maimonides who
dyed about the year of our Lord 1104. have made it one of the fundamental Articles of their Religion which they have inserted in their Prayer Books that the Law of Moses is never to be changed and that God will never give them any other Law or Rule of Worship and as they further ground that Article in Ezrim Vearba printed in the end of Bombergs Bibles they affirm that nothing can be added unto it nothing taken away from it no alteration in its obligation be admitted which is directly contrary both to the Truth and to the Confession of all their Predecessors who looked for the Messiah as we shall afterwards declare In Opposition to this Gradual Revelation of the mind of God under the Old Testament the Apostle intimates that now by Jesus the Messiah the Lord hath at once begun and finished the whole Revelation of his Will according to their own hopes and expectation So Jude 3. The Faith was once delivered unto the Saints not in one day not in one Sermon or by one Person but at one season or under one dispensation comprizing all the time from the entrance of the Lord Christ upon his Ministry and the closing of the Canon of Scripture which period was now at hand This Season being once past and finished no new Revelation is to be expected to the end of the world Nothing shall be added unto nor altered in the Worship of God any more God will not do it men that attempt it do it on the price of their souls 2. God spake in the Prophets ãâã ãâã ãâã ãâã ãâã after divers sorts or manners Now this respects either the various wayes of Gods revealing himself to the Prophets by Dreams Visions Inspirations Voices Angels every way with an equal evidence of their being from God or the wayes of his dealing with the Fathers by the Prophets by promises threats gradual discoveries of his Will special Messages and Prophecies publick Sermons and the like The latter or the various wayes of the Prophets delivering their Messages to the People from God is principally intended though the former be not excluded it being that from whence this latter variety did principally arise and flow In opposition hereunto the Apostle intimates that the Revelation of God and his will by Christ was accomplished ãâã ãâã ãâã ãâã ãâã in one only way and manner by his preaching the Gospel who was anointed with the Spirit without measure The last difference or instance in the Comparison insisted on by the Apostle is that of old God spake in the Prophets but now in the Son ãâã ãâã ãâã ãâã ãâã for ãâã ãâã ãâã ãâã ãâã say most Expositors in for by ãâã ãâã ãâã ãâã ãâã as Luke 1.70 ãâã ãâã ãâã ãâã ãâã by the mouth of the holy Prophets But ãâã ãâã ãâã ãâã ãâã here answers the Hebrew ãâã ãâã ãâã ãâã ãâã Numb 12. God spake ãâã ãâã ãâã ãâã ãâã in Moses The certainty of the Revelation and presence of God with his word is intimated in the Expression So the word of the Lord was ãâã ãâã ãâã ãâã ãâã in the hand of this or that Prophet They were but instruments to give out what from God they had received Now these Prophets in whom God spake of Old were all those who were divinely inspired and sent to reveal his Will and Mind as to the duty of the Church or any special concernment of his Providence in the Rule and Government thereof whether they declared the inspirations they had or Revelations they received by word of mouth or by writing The Modern Jews make a distinction between the Gift of Prophecy and the Inspiration of the Holy Ghost following Maimonides in his More Nebuchim part 2 cap. 32. His opinion which he calls the opinion or sentence of the Law about Prophecy in general is the same with that of the Gentile Philosophers as he professeth In one thing only he differs from them namely that Prophecy doth not so necessarily follow after due preparation as that a man cannot but prophesie who is rightly prepared But the Gift of Prophecy he asserts wholly to depend on the temperature of the brain natural and moral exercises for the preparing and raising of the imagination upon which divine visions will succeed A brain-sick imagination confounding divine Revelation with Phanatical distempers But in the eleven degrees of Prophecy which he assigns and attempts to prove by instances out of Scripture he placeeth that of inspiration by the Holy Ghost in the last and lowest place And therefore by the late Masters is the Book of Daniel cast into this latter sort though eminently prophetical because they are so galled with his predictions and calculations other Reason of that disposition none readily occurs And this is the ground of their disposition of the Books of the Scripture into ãâã ãâã ãâã ãâã ãâã the Law or five Books of Moses given in the highest way and degree of Prophecy ãâã ãâã ãâã ãâã ãâã of two sorts ãâã ãâã ãâã ãâã ãâã ând ãâã ãâã ãâã ãâã ãâã Prophets first or Books Historical and the latter and ãâã ãâã ãâã ãâã ãâã or ãâã ãâã ãâã ãâã ãâã Books written by inspiration of the Holy Ghost Of the ground of which distinction see Kimchi in his Preface to the Psalms Their mistake lyes in this That Prophecy consists principally in and is distinguished into several degrees by the manner of Revelation as by Dreams Visions Appearances of Angels or men and the like But as ãâã ãâã ãâã ãâã ãâã a Prophet and ãâã ãâã ãâã ãâã ãâã Prophecy are of a larger signification then that pretended as Numb 11.29 1 Sam. 10.5 1 Chron. 25.1 2 3. will appear So that which made any Revelation to be Prophecy in that sense as to be an infallible rule for the guidance of the Church was not the means of communicateing it to the Prophets but that inspiration of the Holy Ghost which implanted upon their minds and gave forth by their Tongues or Pens that which God would utter in them and by them 2 Pet. 1.20 21. In answer unto this speaking of God in the Prophets it is asserted that in the Revelation of the Gospell God spake in his Son This is the main hinge on which all the Arguments of the Apostle in the whole Epistle do turn this bears the stress of all the inferences afterwards by him insisted on And therefore having mentioned it he proceeds immediately unto that description of him which gives evidence to all that he draws from this consideration Now because no one Argument of the Apostle can be understood unless this be rightly stated we must on necessity insist somewhat largely upon it and unto what we principally intend some previous observations must be premised 1. I take it at present for granted that the Son of God appeared unto the Prophets under the Old Testament Whether ever he spake unto them immediately or only by the Ministry of Angels is not so certain It is also
granted that there was in Vision sometimes signs or representations of the Person of the Father as Dan. 7. But that the Son of God did mostly appear to the Fathers under the Old Testament is acknowledged by the Antients and is evident in Scripture See Zech. 2.8 9 10 11. And he it was who is called the Angel Exod. 23.20 21. The reason that is pleaded by some that the Son of God was not the Angel there mentioned namely because the Apostle sayes that to none of the Angels was it said at any time thou art my Son this day I have begotten thee which could not be affirmed if the Son of God were that Angel is not of any force For notwithstanding this assertion yet both the Antient Jews and Christians generally grant that it is the Messiah that is called the Angel of the Covenant Mal. 3.1 though the Modern Jews foolishly apply that name to Elias whom they fancy to be present at Circumcision which they take to be the Covenant a priviledge as they say granted him upon his complaint that the Children of Israel had forsaken the Covenant 1 Kings 29.14 that is as they suppose neglected Circumcision The Apostle therefore speaks of those who were Angels by nature and no more and not of him who being Jehovah the Son was sent of the Father and is therefore called his Angel or Messenger being so only by Office And this appearance of the Son of God though not well understanding what they say is acknowledged by sundry of the Postalmudical Rabbins To this purpose very considerable are the words of Moses Gerundensis on Exod. 23. Iste Angelus si rem ipsam dicamus est Angelus Redemptor de quo scriptum est quoniam nomen meum in ipso est Ille inquam Angelus qui ad Jacob dicebat Ego Deus Bethel Ille de quo dictum est vocabat Mosen Deus de rubo Vocatur autem Angelus quia mundum gubernat Scriptum est enim eduxit nos ex Aegypto Praeterea scriptum est Angelus faciei salvos fecit eos Nimirum ille Angelus qui est Dei facies de quo dictum est facies mea praeibit efficiam ut quiescas denique ille Angelus est de quo Vates subito veniet ad Templum suum Dominus quem vos quaeritis Angelus faederis quem cupitis The Angel if we speak exactly is the Angel the Redeemer of whom it is written my name is in him that Angel which said unto Jacob I am the God of Bethel He of whom it is said God called unto Moses out of the Bush. And he is called the Angel because he governeth the world For it is written Jehovah brought us out of Egypt and elsewhere he sent his Angel and brought us out of Egypt And again it is written and the Angel of his presence face saved them namely the Angel which is the Presence face of God of whom it is said my presence face shall go before thee and I will cause thee to rest Lastly that Angel of whom the Prophet speaks the Lord whom you seek shall suddenly come to his Temple the Angel of the Covenant whom you desire To the same purpose speaks the same Author on Exod. 33.14 My presence shall go before thee Animadverte attentè quid ista sibi velint Moses enim Israelitae semper optavêrunt Angelâm primum caeâârùm quis ille esset verè intelligere non pyâuerâât Neque ânim ab alâis percipiebunt nâque prophetica notione satis assequebantur Atqui facies Dei ipsum significat Deum And again Facies mea praecedet hoc est Angelus foederis quem vós cupitis Observe diligently what is the meaning of these words for Moses and the Israelites alwayes desired the principal Angel but who he was they could not perfectly understand for they could neither learn it of others nor attain it by Prophecy but the presence of God is God himself My presence face shall go before thee that is the Angel of the Covenant whom ye desire Thus he to which purpose others also of them do speak though how to reconcile these things to their unbelief in denying the Personality of the Son of God they know not This was the Angel whose ãâã ãâã ãâã ãâã ãâã Moses prayed for on Joseph Deut. 33.13 and whom Jacob made to be the same with the Goâ that fed him all his dayes Gen. 48.15 16. whereof we have treated largely before The Son of God having from the foundation of the world undertaken the Care and Salvation of the Church he it was who immediately dealt with it in things which concerned its instruction and edification Neither doth this hinder but that God the Father may yet be asserted or that he is in this place to be the fountain of all Divine Revelation 2. There is a difference between the Son of God revealing the will of God in his Divine Person to the Prophets of which we have spoken and the Son of God as incarnate revealing the will of God immediately to the Church This is the difference here insisted on by the Apostle Under the Old Testament the Son of God in his Divine Person instructed the Prophets in the will of God and gave them that Spirit on whose Divine Inspiration their infallibility did depend 1 Pet. 1.11 but now in the Revelation of the Gospel taking his own humanity or our Nature hypostatically united unto him in the room of all the internuncii or prophetical Messengers he had made use of he taught it immediately himself There lyes a seeming exception unto this distinction in the giving of the Law for as we affirm that it was the Son by whom the Law was given so in his so doing he spake immediately to the whole Church Exod. 20.22 The Lord said I have talked with you from Heaven The Jews say that the people understood not one word of what was spoken but only heard a voice and saw the terrible appearances of the Majesty of God as v. 18. for immediately upon that sight they removed and stood afar off And the matter is left doubtful in the repetition of the story Deut. 5.4 It is said indeed the Lord talked with you face to face in the Mount but yet neither do these words fully prove that they understood what was spoken and as it was spoken but only that they clearly discovered the presence of God delivering the Law for so are those words expounded in v. 5. I stood saith Moses between the Lord and you at that time to shew you the word of the Lord for you were afraid by reason of the fire and went not up unto the Mount that is you understood not the words of the Law but as I declared them unto you and it being so though the Person of the Son caused the words to be heard yet he spake not immediately to the whole Church but by Moses But Secondly We shall afterwards shew that all the voices then heard by Moses or
the people were formed in the air by the Ministry of Angels so that they heard not the immediate voyce of God Now in the last dayes did the Lord take that work into his own hands wherein from the foundation of the world he had employed Angels and Men. 3. Though the Apostles argument arise not immediately from the differing wayes of Gods revealing himself to the Prophets and to Christ but in the difference that lyes in his immediate speaking unto us in Christ the Son and his speaking unto the Fathers in the Prophets yet that former difference also is intimated by him in his affirming that he spake to them variously or diversly as hath been declared and therefore we must consider that also And herein we are to obviate the great Judaical prejudice against the Gospel to which end observe 1. That though the Apostle mentions the Prophets in general yet it is Moses whom he principally intends This is evident in the Application of this Argument which he makes in particular Chap. 3.3 where he expresly prefers the Lord Jesus before Moses by name in this matter of Ministring to the Church in the name of God For whereas as was before intimated the Apostle mannages this thing with excellent Wisdom in this Epistle considering the inveterate prejudices of the Hebrews in their adhering unto Moses he could not mention him in particular until he had proved him whom he preferred above him to be so excellent and glorious so far exalted above Men and Angels that it was no disreputation to Moses to be esteemed inferiour to him 2. That the great Reason why the Jews adhered so pertinaciously unto Mosaical Institutions was their perswasion of the unparallel'd excellency of the Revelation made to Moses This they retreated unto and boasted of when they were pressed with the Doctrine and Miracles of Christ John 9.28 29. And this was the main foundation in all their contests with the Apostles Acts 15.1 Chap. 21.21 28. And this at length they have made a principal root or fundamental Article of their Faith being the fourth of the thirteen Articles of their Creed namely that Moses was the most excellent and most sublime among the Prophets so far above that excellency that degree of wisdom and honour which men may attain unto that he was equal to Angels This Maimonides the first disposer of their Faith into fundamental Articles expounds at large More Nebuch p. 2. cap. 39. Declaravimus saith he quod Prophetia Mosis doctoris nostri ab omnium uliorum Prophetiis differat dicemus nunc quod propter solam illam apprehensionem ad legem vocati sumus quia nempe vocationi illi qua Moses nos vocavit simiis neque antecessit ab Adamo primo ad ipsum usque neque etiam post ipsum apud ullum Prophetam sequuta est sic fundamentum Legis nostrae est quod in aeternum finem non sit habitura vel abolenda ac propterea etiam ex sententia nostra alia lex nec unquam fuit nec erit praeter unicam hanc Legem Mosis Doctoris nostri We have declared that the Prophecy of Moses our Master differed from the Prophecies of all others Now we shall shew that upon the account of this perswasion alone namely of the excellency of the Revelation made unto Moses we are called to the Law For from the first Adam to him there was never any such call from God as that wherewith Moses called us nor did ever any such ensue after him Hence is it a fundamental Principle of our Law that it shall never have an end or be abolished and therefore also it is our Judgement that there was never any other divine Law nor ever shall be but only this of our Master Moses This is their present perswasion it was so of old The Law and all Legal Observances are to be continued for ever other way of worshipping God there can be none and this upon the account of the incomparable Excellency of the Revelation made to Moses To confirm themselves in this prejudicate apprehension they assign a fourfold preheminency to the Prophecy of Moses above that of other Prophets and these are insisted on by the same Maimonides in his explication of Cap. 10. Tractat. Sanedr and by sundry others of them 1. The first they fix on is this that God never spake to any Prophet immediately but only to Moses to him he spake without Angelical Mediation For so he affirms that he spake to him ãâã ãâã ãâã ãâã ãâã mouth to mouth Numb 12.13 2. All other Prophets they say received their visions either in their sleep or presently after their sleep but Moses in the day time standing between the Cherubims Exod. 29.52 And 3. That when other Prophets received their Visions or Revelations although it was by the mediation of Angels yet their nature was weakened by it and the state of their bodies by reason of the consternation that befell them Dan. 10.8 but Moses had no such perturbation befalling him when the Lord spake unto him but it was with him as when a man speaks unto his friend 4. That other Prophets had not inspirations and Answers from God at their own pleasures but sometimes were forced to wait long and pray for an answer before they could receive it But Moses was wont when he pleased to say stay and I will hear what God will command you Numb 9.9 So they And to reconcile this unto what is elsewhere said that he could not see the face of God and live they add that he saw God not immediately but ãâã ãâã ãâã ãâã ãâã in speculo or speculari a word formed from the Latin in a glass an expression which the Apostle alludes unto 1 Cor. 13.12 only they add ãâã ãâã ãâã ãâã ãâã other Prophets saw through nine perspectives ãâã ãâã ãâã ãâã ãâã but Moses saw through one only Vaiikra Rabba sec. 1. whereunto they add that his Speculum was clear and lucid theirs spotted It must be granted that Moses being the Law-giver and first Revealer of all that Worship in the observation whereof the Judaical Church State ând Priviledge of that people did consist had the preheminency above the succeeding Prophets whose Ministry chiefly tended to instruct the people in the nature and keep them to the observation of his Institutions But that all these things by them insisted on were peculiar to him it doth not appear nor if it did so are the most of them of any great weight or importance The first is granted and a signal Priviledge it was God spake unto him ãâã ãâã ãâã ãâã ãâã face to face Exod. 33.11 and ãâã ãâã ãâã ãâã ãâã mouth to mouth Numb 12.13 and this is mentioned as that which was peculiar to him above the Prophets which should succeed him in the Ministry of that Church But that Moses saw the essence of God which the Jews contend from those words is expresly denyed in the Text it self For even then when it
was said that God spake to him face to face it is also affirmed that he did not nor could see the face of God Exod. 33.20 See John 1.17 18. Both those expressions intend only that God revealed himself unto him in a more clear and familiar way than he had done unto other Prophets or would do whilest that administration continued For although the things which he revealed to and by other Prophets were more clear evident and open to the understanding of believers than they were in the Revelation made to Moses they being intended as Expositions of it yet in the way of the Revelation its self God dealt more clearly and familiarly with Moses than with any other Prophet of that Church whatever The Second difference assigned is vain Of the times and seasons wherein the Prophets received their Visions there can be no determinate rule assigned Many of them were at ordinary seasons whilest they were waking and some about the employment of their Callings as Amos Chap. 7. v. 15. The Third also about the consternation of Spirit which befell other Prophets is groundless Sometimes it was so with them as the instance of Daniel proves Chap. 7.28 Chap. 10. v. 8. and so it befell Moses himself Heb. 12.21 which if we attain to that place we shall prove the Jews themselves to acknowledge Ordinarily it was otherwise as with him so with them as is manifest in the whole story of the Prophets There is the same mistake in the last difference assigned Moses did not so receive the Spirit of Prophecy as that he could at his own pleasure reveal those things which were not discoverable but by that Spirit or speak out the mind of God infallibly in any thing for the use of the Church without actual inspiration as to that particular which is evident from the mistake that he was under as to the manner of his Government which he rectified by the advise of Jethro Exod. 18.19 And likewise in other Instances did he wait for particular Answers from God Numb 15.34 To have a comprehension at once of the whole Will of God concerning the obedience and salvation of the Church was a Priviledge reserved for him who in all things was to have the preheminence And it seems that Maimonides himself in his exaltation of Moses excepted the Messiah For whereas in the Hebrew and Latin Copies of More Nebuch part 2. cap. 45. there are these words ãâã ãâã ãâã ãâã ãâã which Buxtorf renders est gradus hic etiam praestantissimorum consiliariorum Israelis this is the degree in Prophecy of the Counsellors of Israel the Arabick or Original hath And this also is the degree of the Messiah of Israel who goeth before or excelleth all others that is in point of Prophecy Not to follow them in their imaginations the just priviledges of Moses above all other Prophets lay in these three things 1. That he was the Law-giver or Mediator by whom God gave that Law and revealed that Worship in the observation whereof the very being of the Judaical Church did consist 2. That God in the Revelation made unto him dealt in a more familiar and clear manner as to the way of his outward dealing than with any other Prophets 3. In that the Revelation made unto him concerned the ordering of the whole house of God when the other Prophets were employed only about particulars built on his foundation In these things consisted the just and free preheminence of Moses which whether it were such as would warrant the Jews in their obstinate adherence to his Institutions upon their own Principles shall be enquired into But before we manifest that indeed it was not the Revelation of the mind of God in and by the Son which is compared with and preferred before and above this of Moses must be unfolded and this we shall do in the ensuing Observations 1. The Lord Jesus Christ by vertue of the Vnion of his Person was from the womb filled with a perfection of Gracious Light and Knowledge of God and his Will An actual exercise of that Principle of holy Wisdom wherewith he was endued in his infancy as afterwards he had not Luke 2.52 Nor had he in his humane nature an absolutely infinite comprehension of all individual things past present and to come which he expresly denyes as to the day of Judgement Mat. 24.36 Mark 13.32 but he was furnishâd with all that Wisdom and Knowledge which the humane nature was capable of both as to principle and exercise in the condition wherein it was without destroying its finite being and variety of conditions from the Womb. The Papists have made a vain Controversie about the knowledge of the humane soul of Christ. Those whom they charge with error in this matter affirm no more than what is expresly asserted in the places of Scripture above mentioned and by their answers unto those places it is evident how little they care what scorn they expose the Scripture and all Religion unto so they may secure their own mistakes But this Wisdom whatever it were is not that whereby God so revealed his mind unto him as thereby to be said to speak to us in him He had it by his Vnion and therefore immediately from the Person of the Son sanctifying that nature by the Holy Ghost which he took into subsistence with himself But the Revelation by which God spake in him unto us was in a peculiar manner from the Father Revel 1.1 and as we have shewed it is the Person of the Father that is here peculiarly spoken of And hence the enquiry of some on this place how the Second Person revealed himself to the humane nature is not to the purpose of it For it is the Person of the Father that is spoken of So that 2. The Commission Mâssion and furnishing of the Son as incarnate and Mediator with abilities for the declaration of the mind and will of God unto the Church were peculiarly from the Father For the whole work of his Mediation he received command of the Father John 10.18 and what he should speak John 12.4 according to which commandment he wrought and taught John 14.31 Whence that is the common Periphrasis whereby he expressed the Person of the Father he that sent him as also he that sealed and anointed him And his Doctrine on that account he testified was not his his own that is primarily or originarily as Mediator but his that sent him John 7.16 It was from the Father that he heard the word and learned the Doctrine that he declared unto the Church And this is asserted where ever there is mention made of the Fathers sending sealing anointing commanding teaching him of his doing the wiâl speaking the words seeking the Glory obeying the commands of him that sent him See John 8.26 28 40. Chap. 14.10 c. 15.15 Revel 1.1 And in the Old Testament Zech. 2.8 Isa. 48.15 16 17. Chap. 50.4 That blessed Tongue of the Learned whereby God spake in and by
the counsel of God shall be revealed or laid open unto all And this perswasion they built on the Promise of a new Covenant to be made with them not like the Covenant made with their fathers Jerem. 31.32 33. Whence the Author before mentioned concludes that it was the judgment of the antient Doctors that they should receive a new Covenant from the mouth of God himself and all their Worship being annexed and subservient unto the Covenant that was made with them in Horeb upon the removal of that Covenant there was of necessity a new kind of Worship subservient thereunto to ensue From all these observations we may evidently perceive wherein the force of the Apostles Argument doth lie which he insists upon in this very entrance of his Discourse rather insinuating it from their own Principles than openly pressing them with its reason which he doth afterwards They acknowledged that the Messiah was to come that he was to be in a special manner the Son of God as we shall shew that in him God would ultimately reveal his mind and will unto them and that this Revelation on many accounts would be far more excellent than that of old made to and by Moses which that it was all accomplished in the ministery of Jesus Christ and that unto themselves in the latter days of their Church according to what was long before fore-told he asserts and proves whence it was easie for them to gather what a necessity of adhereing to his Doctrine and Institutions notwithstanding any contrary pleas or arguings was incumbent on them But moreover the Apostle in these words hath opened the spring from whence all his ensuing Arguments do flow in fixing on him who brought life and immortality to light by the Gospel And from thence takes occasion to enter upon the Dogmatical part of the Epistle in the description of the Person of Christ the Son of God and his Excellency in whom God spake unto them that they might consider with whom they had to do wherein he proceeds to the end of this Chapter But before we proceed we shall stay here a little to consider some things that may be a refreshment to Believers in their passage in the consideration of those spiritual Truths which for the use of the Church in general are exhibited unto us in the words we have considered And the first is this I. The Revelation of the of Will God as to all things concerning his Worship our Faith and Obedience is peculiarly and in a way of eminency from the Father This is that which the Apostle partly asserts partly takes for granted as the head and spring of his whole ensuing discourse And this shall now be a little further cleared and confirmed to which end we may observe 1. That the whole Mystery of his Will antecedently to the Revelation of it is said to be hid in God that is the Father Ephes. 3.9 it lay wrapt up from the eyes of men and Angels in his Eternal Wisdom and Counsel Col. 1.26 27. The Son indeed who is and from eternity was in the bosome of the Father Joh. 1.18 as one brought up with him his eternal delight and wisdom Prov. 8.29 30. was partaker with him in this Counsel v. 31. as also his eternal Spirit who searches and knows all the deep things of God 1 Cor. 2.10 11. but yet the rise and spring of this Mystery was in the Father For the order of acting in the blessed Trinity follows the order of subsistence As the Father therefore is the Fountain of the Trinity as to subsistence so also to operation He hath life in himself and he gives to the Son to have life in himself Joh. 5.26 And he doth it by communicating unto him his subsistence by eternal Generation And thence saith the Son As my Father worketh so I work v. 17. And what he seeth the Father do that doth the Son likewise v. 19. not by imitation or repetition of the like works but in the same works in order of nature the will and wisdom of the Father doth proceed so also is it in respect of the holy Ghost whose order of subsistence denotes that of his of operation 2. That the Revelation of the Mystery of the will of God so hidden in the counsel of his will from Eternity was always made and given out in the pursuit and for the accomplishment of the purpose of the Father or that eternal purpose of the will of God which is by the way of eminency ascribed unto the Father Ephes. 1.8 9. He hath abounded towards us in all wisdom and prudence having made known unto us the mâstery of his will according to his good pleasure which he hath purposed in himself It is the Father of whom he speaks v. 3. Blessed be the God and Father of our Lord Jesus Christ. Now he abounds to us-wards in wisdom and prudence or abundantly manifests his infinite wisdom in his dealing with us by the Revelation of the mystery of his will and this he doth in pursuit of his good pleasure which he purposed in himself or that purpose of his will which had its foundation solely in his good pleasure This is the purpose of Election as is declared v. 3 4 5. And this purpose is peculiarly assigned unto him Joh. 17.6 2 Thess. 2.13 For the accomplishment of this purpose or the bringing of those predestinated thereby to the end purposed for them by the means ordained for the praise of Gods glorious grace is the whole Revelation of the will of God first and last made He spake in his Son and he spake in him that he might manifest his Name himself and will to the men whom he gave him for saith the Son thine they were set apart for thee in thy eternal purpose and thou gavest them unto me Joh. 17.6 And therefore Paul tells us that in preaching of the Gospel he endured all things for the elects sake 2 Tim. 2.10 knowing that it was for their salvation that the mystery of it was revealed from the bosome of the Father as God also had before taught him Acts 18.11 See Rom. 11.7 chap 8.28 c. 3. This Purpose of God being communicated with and unto the Lord Christ or the Son and so becoming the Counsel of peace between them both Zech. 6.13 He rejoycing to do the work that was incumbent on him for the accomplishment of it Prov. 8.30 31 32. Psal. 40.7 8. it became peculiarly the care and work of the Father to see that the inheritance promised him upon his undertaking Isa. 53.10 11 12. should be given unto him This is done by the Revelation of the will of God unto men concerning their obedience and salvation whereby they are made the lât the seed the portion and inheritance of Christ. To this end doth the Lord that is the Father who said unto the Lord the Son Sit thou on my right hand Psal. 110.2 send the Rod of his power out of Sion v. 2.
and that by it to declare his rule even over his enemies and to make his people those given unto him willing and obedient v. 3. The inheritance given by the Father unto Christ being wholly in the possession of another it became him to take it out of the Vsurpers hand and deliver it up to him whose right it was and this he did and doth by the Revelation of his mind in the preaching of the Word Col. 1.12 13. And from these considerations it is that 4. The whole Revelation and Dispensation of the will of God in and by the Word is as was said eminently appropriated unto the Father Eternal life the counsel the purpose ways means and procurer of it was with the Father and was manifested to us by the word of truth 1 Joh. 1.1 2. And it is the Father that is his will mind purpose grace love that the Son declares Joh. 1.18 in which work he speaks nothing but what he heard from and was taught by the Father Joh. 8.28 And thence he says the doctrine is not mine that is principally and originally but his that sent me Joh. 7.16 And the Gospel is called the Gospel of the glory of the blessed God 1 Tim. 1.11 which is a periphrasis of the Person of the Father who is the Father of glory Ephes. 1.17 And we might also declare that the great work of making this Gospel effectual on the minds of men doth peculiarly belong unto the Father which he accomplisheth by his Spirit 2 Cor. 3.18 c. 4.6 But that is not our present business Thus the Revelation of events that should befall the Church to the end of the world that Christ signified by his Angel unto John was first given him of the Father Revel 1.1 And therefore though all declarations of God and his will from the foundation of the world were made by the Son the second Person of the Trinity and his Spirit speaking in the Prophets 1 Pet. 1.11 12 13. yet as it was not by him immediately no more was it as absolutely so but as the great Angel and Messenger of the Covenant by the will and appointment of the Father And therefore the very Dispensers of the Gospel are said ãâã ãâã ãâã ãâã ãâã to treat as Embassadours about the business of Christ with men in the name of God the Father ãâã ãâã ãâã ãâã ãâã saith the Apostle as if God the Father exhorted in and by us 2 Cor. 5.20 For to him doth this whole work principally relate And from the appropriating of this work originally and principally to the Father there are three things that are particularly intimated unto us 1. The Authority that is to be considered in it the Father is the Original of all power and Authority of him the whole Family of Heaven and Earth is named Ephes. 3.15 He is the Father of the whole Family from whom Christ himself receives all his Power and Authority as Mediator Mat. 28.18 which when his work is accomplished he he shall give up again into his hand 1 Cor. 15.28 He sent him into the world set him over his house gave him command unto his work The very name and Title of Father carries Authority along with it Mal. 1.6 And in the disposal of the Church in respect of this paternal power doth the Son affirm that the Father is greater than he Joh. 14.28 And runs up the contempt of the word in the preaching of it by his Messengers into a contempt of this Authority of the Father he that refuseth you refuseth me he that refuseth me refuseth him that sent me The Revelation then and dispensation of the mind and will of God in the word is to be considered as an act of Supream Soveraign Authority requiring all subjection of Soul and Conscience in the receiving of it It is the Father of the Family that speaks in this word he that hath all power and Authority essentially in him over the souls and eternal conditions of them to whom he speaks And what holy reverence humility and universal subjection of soul to the word this in a particular manner requires is easie to be apprehended 2. There is also Love In the Oeconomy of the blessed Trinity about the work of our Salvation that which is eminently and in an especial manner ascribed unto the Father is Love as hath been at large elsewhere shewed 1 Joh. 4.9 10 16. God that is the Father saith he is Love And how he exerts that property of his nature in the work of our Salvation by Christ he there shews at large So Joh. 3.16 Rom. 5.7 8. To be Love full of Love to be the especial spring of all fruits of Love is peculiar to him as the Father And from Love it is that he makes the Revelation of his Will whereof we speak Deut. 7.8 c. 33.3 Psal. 147.19 20. 2 Cor. 5.18 19. It was out of infinite Love mercy and compassion that God would at all reveal his Mind and Will unto sinners He might for ever have locked up the treasures of his Wisdom and Prudence wherein he abounds towards us in his word in his own eternal breast He might have left all the Sons of men unto that woful darkness whereunto by Sin they had cast themselves and kept them under the chains and power of it with the Angels that sinned before them unto the judgement of the great dây But it was from infinite Love that he made this condescension to reveal himself and his Will unto us This mixture of Authority and Love which is the spring of the Revelation of the Will of God unto us requires all readiness willingness and chearfulness in the receipt of it and subâission unto it Besides these also 3. There is Care eminently seen in it The great Care of the Church is in and on the Father He is the Husbandman that takes Care of the Vine and Vineyard Joh. 15.1 2. And thence our Saviour who had a delegated Care of his people commends them to the Father Joh. 17. as to whom the Care of them did principally and originally belong Care is proper to a Father as such to God as a Father Care is inseparable from paternal Love And this also is to be considered in the Revelation of the Will of God What directions from these Considerations may be taken for the use both of them that dispense the word and of those whose duty it is to attend unto the dispensation of it shall only be marked in our passage For the Dispensers of the Word Let them 1. Take heed of pursuing that work negligently which hath its spring in the Authority Love and Care of God See 1 Tim. 4.13 14 15 16. 2. Know to whom to look for supportment help ability and encouragement in their work Ephes. 6.19 20. And 3. Not be discouraged whatever opposition they meet with in the discharge of their duty considering whose work they have in hand 2 Cor. 4.15 16. 4. Know how they ought to dispense the
God ordaining him before the foundation of the world unto his Work and Inheritance 1 Pet. 1.20 2. The Covenant that was of old between the Father and Son for the accomplishment of the great work of Redemption this Inheritance being included in the Contract Prov. 8.30 31. Isa. 53.10 11. 3. The Promises made unto him in his Types Abraham David and Solomon Gen. 15. Psal. 72. 4. The Promises left upon record in the Old Testament for his supportment and assurance of success Psal. 2. Isa. 49. c. 5. The solemn proclamation of him to be the great Heir and Lord of all at his first coming into the world Luke 2.11 30 31 32. But it is the consummation of all these whatever was intended or declared in these previous acts of the Will and Wisdom of God that is principally intended in this expression Some suppose it of importance in this matter of the Heirship of Christ to assert that he was the rightful Heir of the Crown and Scepter of Israel This opinion is so promoted by Baronius as to contend that the right of the Kingdom was devolved on him which was caused to cease for a season in Antigonus who was slain by M. Anthony But what was the right of the Kingdom that was in Antigonus is hard to declare The Hasmonaeans of whom that ruled he was the last were of the Tribe of Levi. Their right to the Scepter was no more but what they had won by the sword So that by his death there could be no devolution of a Right to reign unto any it being that which he never had Nor is it probable that our Saviour was the next of kin to the reigning House of Judah nor was it any wise needful he should be so nor is there any promise to that purpose His lineal descent was from Nathan and not from Solomon of that House was Zerubbabel the Aichmalotarches which therefore is specially mentioned in the Reformation Zech. 12.12 Besides the Heirship promised unto Christ was neither of a Temporal Kingdom of Israel which he never enjoyed nor of any other thing in dependance thereon Were it so the Jews must first have the Dominion before he could inherit it And such indeed was the mistake of the Disciples as it is of the Jews to this day who enquired not whither he would take the Kingdom to himself but whether he would restore it unto Israel We have opened the Words it remaineth that we consider the sense and perswasion of the Hebrews in this matter 2. Shew the influence of this assertion into the Argument that the Apostle hath in hand and 3. Annex a brief Scheme of the whole Lordship and Kingdom of Christ. The Testimonies given to this Heirship of the Messiah in the Old Testament sufficiently evidencing the faith of the Church guided by the rule thereof will be mentioned afterwards For the present I shall only intimate the continuance of this perswasion among the Jews both then when the Apostle wrote unto them and afterwards To this purpose is that of Jonathan in the Targum on Zech. 4.7 ãâã ãâã ãâã ãâã ãâã He shall reveal the Messiah whose name is from everlasting who shall have the dominion over all Kingdoms See Psal. 72.11 And of him who was brought before the Antient of dayes like the Son of Man Dan. 7. to whom all power is given they say ãâã ãâã ãâã ãâã ãâã he is Messiah the King So R. Solomon on the place So R. Bechai on Exod. 23.21 My name is in him he is called saith he ãâã ãâã ãâã ãâã ãâã because in that name two significations are included ãâã ãâã ãâã ãâã ãâã a Lord and ãâã ãâã ãâã ãâã ãâã an Embassador the reasons of which Etymologie out of the Greek and Latin Tongues he subjoyns I confess foolishly enough but yet he adds to our purpose It may have a third signification of a Keeper for the Targum instead of the Hebrew ãâã ãâã ãâã ãâã ãâã hath ãâã ãâã ãâã ãâã ãâã from ãâã ãâã ãâã ãâã ãâã because he that is the Messiah preserves or keeps the world he is called ãâã ãâã ãâã ãâã ãâã the Keeper of Israel hence it appears that he is the Lord of all things they being put under him and that the whole host of things above and below are in his hand He is also the messenger of all above and beneath because God hath made him to rule over all hath appointed him the Lord of his house the Ruler of all he hath which expressions how consonant they are to what is delivered by the Apostle in this place and Chap. 3. is easily discerned The Influence of this Assertion or common Principle of the Judaical Church into the Argument that the Apostle hath in hand is evident and manifest He who is the Heir and Lord of all things Spiritual Temporal Ecclesiastical must needs have power over all Mosaical Institutions be the Lord of them which are no where exempted from his Rule The words being opened and the design of the Apostle in them discovered because they contain an eminent Head of the Doctrine of the Gospel concerning the Lordship and Kingdom of Jesus Christ the Messiah I shall stay here a little to give in a Scheme of his whole Dominion seeing the consideration of it will not again so directly occur unto us That which is the intendment of the words in the interpretation given of them is this God the Father in the pursuit of the Soveraign purpose of his Will hath granted unto the Son as incarnate and Mediator of the New Covenant according to the eternal Council between them both a Soveraign Power and Authority over all things in Heaven and Earth with the Possession of an absolute proprietor to dispose of them at his pleasure for the furtherance and Advancement of his proper and peculiar work as Head of his Church I shall not insist on the several Branches of this Thesis but as I said in general confirm this Grant of Power and Dominion unto the Lord Christ and then give in our Scheme of his Kingdom in the several Branches of it not enlarging our Discourse upon them but only pointing at the heads and springs of things as they lye in the Scripture Of the Kingdom or Lordship of Christ. THe Grant of Dominion in general unto the Messiah is intimated in the first promise of him Gen. 3.15 His Victory over Satan was to be attended with Rule Power and Dominion Psal. 68.18 Isa. 53.12 Ephes. 4.8 9. Col. 2.15 and confirmed in the Renewal of that Promise to Abraham Gen. 22.17 18. For in him it was that Abraham was to be Heir of the world Rom. 4.13 As also unto Judah whose seed was to enjoy the Scepter and Law-giver until he came who was to be Lord over all Gen. 49.10 As Baalam also saw the Star of Jacob with a Scepter for Rule Numb 24.17 19. This Kingdom was fully revealed unto David and is expressed by him Psal. 2. throughout Psal. 45.3 4 5
Apostolâcal Exhortation Covet the best gifts 1 Cor. 12.31 As first the gift of Wisdom and knowledge in the Word and Will of God 1 Cor. 12.8 1 Cor. 2.7 1 Tim. 3.15 1 Cor. 1.5 Secondly the gift of Ability to manage and improve this wisdom and knowledge to the edification of others Heb. 3.13 chap. 10.25 Rom. 15.14 1 Thes. 5.11 Thirdly of Prayer And many more might be added of the like usefulness and importance IV. 3. To close our considerations of this part of the Lordship of Christ there remains only that we shew him to be the Lord of all Spiritual Eternal things which in one word we call Glory He is himself the Lord of glory 2 Cor. 2.4 and the Judge of all Joh. 5.25 In the discharge of which Office he gives out Glory as a Reward unto his followers Matth. 25.32 Rom. 14.10 Glory is the reward that is with him which he will give out at the last day as a Crown 2 Tim. 4.8 Joh. 17.2 And to this end that he might be Lord of it he hath 1 purchased it Heb. 9.12 Eph. 1.14 Heb. 2.10 2 Taken actual possession of it in his own Person Luke 24.25 Joh. 17.5 22 24. And that 3 as the fore-runner on whom he will bestow it Heb. 9.20 And this is a short view of the Lordship of Christ as to things Spiritual V. Ecclesiastical things or things that concern Church Institutions Rule and Power belong also unto his Rule and Dominion He is the only Head Lord Ruler and Law-giver of his Church There was a Church state ever since God created man on the earth and there is the same reason of it in all its alterations as unto its Relation to the Lord Christ. What ever changes it under-went still Christ was the Lord of it and of all its concernments But by way of instance and eminency we may consider the Mosaical Church state under the old Testament and the Evangelical Church state under the New Christ is Lord of and in respect unto them both 1. He was the Lord of the Old Testament Church state and he exercised his Power and Lordship towards it four ways 1. In and by its Institution and Erection he made framed set up and appointed that Church state and all the Worship of God therein observed He it was who appeared unto Moses in the Wilderness Exod. 3.5 Act. 7.32 33. and who gave them the Law on Mâunt Sinai Exod. 20 Psal. 68.17 Ephes. 4.8 and continued with them in the Wilderness Numb 21.6 1 Cor. 10.9 So that from him his Power and Authority was the Institution and Erection of that Church 2. By prescribing a complete Rule and form of Worship and obedience unto it being erected as its Law-giver to which nothing might be addâd Deut. 7.4 12 32. 3. By way of Reformation when it was collapsed and decayed Zech. 2.8 9 10 11 12 13. Maâ 3 1 2 3. 4. By way of Amotion or taking down what he himself had set up because it was so framed and ordered as to continue only for a season Heb. 9.10 Deut. 18.16 17 18. Hag. 2 6 7. Isa. 65.17 18. 2 Pet. 3.13 Which part of his Power and Lordship we shall aâterwards abundantly prove against the Jews 2. Of the New Testament Evangelical Church state also he is the only Lord and Ruler yea this is his proper Kingdom on which all other parts of his Dominion do depend for he is given to be head over aâl things unto the Church Ephes. 1.22 For 1. He is the foundation of this Church state 1 Cor. 3.11 the whole design and plat-form of it being laid in him and built upon him And 2. He erects this Church-State upon himself Matth. 16.18 I will build my Church the Spirit and Word whereby it is done being from him alone and ordered in and by his Wisdom Power and Care And 3. He gives Laws and Rules of Worship and Obedience unto it when so built by himself and upon himself Matth. 28.18 Acts 1.2 Heb. 3.2 3 4 5 6. And 4. Is the everlasting constant abiding Head Ruler King and Governour of it Eph. 1.22 Col. 2.19 Heb. 3.6 Rev. 2.3 All which things are ordinarily spoken unto and the ends of this Power of Christ fully declared VI. He is Lord also of Political things All the Governments of the world that are set up and exercised therein for the good of mankind and the preservation of Society according to Rules of Equity and Righteousness over all these and those who in and by them exercise Rule and Authority amongst men is he Lord and King He alone is the absolute Potentate the Highest on the earth are in a subordination unto him That 1. He was designed unto Psal. 89.27 And accordingly he is 2. Made Lord of Lords and King of Kings Rev. 17.14 Chap. 19.16 1 Tim. 6.15 And 3. He exerciseth dominion answerable unto his Title Rev. 6.16 Chap. 17.14 Chap. 18.16 17 18 19 20. Psal. 2.8 9. Isa. 60. Mich. 5.7 8 9. And 4. Hath hence right to send his Gospel into all Nations in the world attended with the worship by him prescribed Matth. 28.18 Psal. 2.9 10 11 12. which none of the Rulers or Governours of the world have any right to refuse or oppose nor can so do but upon their utmost peril And 5. All Kingdoms shall at length be brought into a professed subjection to him and his Gospel and have all their Rule disposed of unto the interest of his Church and Saints Dan. 7.27 Isa. 60.12 Rev. 19.16 17 18 19. VII The last branch of this Dominion of Christ consists in the Residue of the Creation of God Heaven and Earth Sea and Land Wind Trees and fruits of the earth and the Creatures of sense as they are all put under his feet Psal. 8.7 8. Ephes. 1.22 1 Cor. 15.27 So the exercise of his power severally over them is known from the story of the Gospel And thus we have glanced at this Lordship of Christ in some of the general parts of it And how small a portion of his glorious power are we able to comprehend or declare ãâã ãâã ãâã ãâã ãâã By whom also he made the worlds The Apostle in these words gives further strength to his present Argument from another Consideration of the Person of the Messiah wherein he also discovers the foundation of the Preheminence ascribed unto him in the words last insisted on By him the worlds were made so that they were his own Joh. 1.11 and it was meet that in the new condition which he underwent that he should be the Lord of them all Moreover if all things be made by him all disobedience unto him is certainly most unreasonable and will be attended with inevitable ruine of the Truth whereof the Apostle aims to convince the Hebrews Now whereas the Assertion which presents its self at first view in these words is such as if we rightly apprehend the meaning of the Holy Ghost in it must needs determine the Controversie
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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã the Father of the world to come and ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã is not ãâã ãâã ãâã ãâã ãâã but ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã or ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã 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
of the dead And 5. ãâã ãâã ãâã ãâã ãâã the prolonged world or life eternal Principally with respect to the first distribution as also unto the duration of the whole world unto the last dispensation mentioned in the second doth the Apostle here call it ãâã ãâã ãâã ãâã ãâã the worlds Thus the Apostle having declared the Honour of the Son as Mediator in that he was made Heir of all adds thereunto his Excellency in himself from his eternal power and Godhead which he not only asserts but gives evidence unto by an Argument from the works of Creation And to avoid all streightning thoughts of this work he expresseth it in terms comprehending the whole Creation in that distribution whereunto it was usually cast by themselves As John contents not himself by affirming that he made all things but adds to that Assertion that without him nothing was made that was made Joh. 1.3 And this was of old the common faith of the Judaical Church That all things were made and all things disposed by the Word of God they all confessed Evident footsteps of this faith abide still in their Targums For that by the Word of God so often mentioned in them they did not understand the Word of his Power but an Hypostasis in the Divine Nature is manifest from the Personal Properties which are every where assigned unto it as the Word of God did this said that thought went and the like as Psal. 68.17 They affirm that Word which gave the Law on Mount Sinai to dwell in the highest heavens Yea and they say in Bereschit Rabba of those words Gen. 1.2 The Spirit of God moved on the face of the waters ãâã ãâã ãâã ãâã ãâã this is the Spirit of the King Messiah by which they cannot deny but that all things were formed And the Apostle in this expression lets the Hebrews know that Jesus the Messiah was that Word of God by whom all things were made And so the influence of these words into his present Argument is manifest For the Son in whom the Father had now spoken to them and declared the Gospel being his Eternal Word by whom the world and all Ages were created there could be no question of his Authority to alter their ceremonious Worship which he himself had appointed for a season Before we pass to the next Verses we may mark out those Instructions which the words passed through afford us in common as to the abiding interest of all Believers The foundation of them is That the Lord Jesus Christ who is the great Prophet of his Church under the New Testament the only Revealer of the Will of the Father as the Son and Wisdom of God made the Worlds and all things contained in them And therein 1. We have an illustrious testimony given to the Eternal Godhead and Power of the Son of God for he who made all things is God as the Apostle else-where affirms And 2. Unto the Equity of his being made Heir Lord and Judge of all No creature can decline the Authority or wave the Tribunal of him that made them all And 3. A stable bottom of Faith Hope Contentment and Patience is administred unto the Saints in all dispensations He who is their Redeemer that bought them hath all that interest in all things wherein they are concerned that the Sovereign right of Creation can afford unto him besides that Grant which is made unto him for this very end that they might be disposed of to his own Glory in their good and advantage Isa. 54. v. 4 5. And 4. From this Order of things that Christ as the Eternal Son of God having made the worlds hath them and all things in them put under his power as Mediator and Head of the Church we may see what a subserviency to the interest of the Saints of the most High the whole Creation is laid and disposed in And 5. The way of obtaining a sanctified Interest in and use of the things of the Old Creation namely not to receive them meerly on the general account as made by the Son of God but on the more especial of their being granted unto him as Mediator of the Church And 6. How men on both these foundations are to be accountable for their use or abuse of the things of the first Creation But besides these particular Instances there is that which is more general and which we may a little insist upon from the Context and design of the Apostle in this whole discourse whose consideration will not again occur unto us and it is That God in infinite wisdom ordered all things in the first Creation so as that the whole of that work might be subservient to the glory of his grace in the new creation of all by Jesus Christ. By the Son he made the worlds in the beginning of time that in the fulness of time he might be the just Heir and Lord of all The Jews have a saying that the world was made for the Messiah which is thus far true that both it and all things in it were made disposed of and ordered in their Creation so as that God might be everlastingly glorified in the work which he was designed unto and which by him he had to accomplish I shall consider it only in the present instance namely that by the Son he made the worlds that he might be the proper Heir and Lord of them of which latter we shall treat more particularly on the ensuing words This was declared of Old where he was spoken of as the Wisdom of God by whom he wrought in the Creation and Production of all things Prov. 8.22 23 24 25 26 27 28 29 30. This Son or Wisdom of God declares at large 1. His Coexistence with his Father from Eternity before all or any of the visible or invisible Creation were by his Power brought forth v. 22 23 and so onward And then sets forth the Infinite Eternal and Ineffable Delight that was between him and his Father both before and also in the work of Creation v. 30. Farther he declares his presence and co-operation with him in the whole work of making the world and the several parts of it v. 27 28 29 30. which in other places is expressed as here by the Apostle that God by him made the worlds After which he declares the End of all this Dispensation namely that he might rejoyce in the habitable parts of the earth and his delight be with the sons of men to whom therefore he calls to hearken unto him that they may be blessed v. 31. to the end of the chapter that is that he might be meet to accomplish the work of their Redemption and bring them to Blessedness to the Glory of the Grace of God which work his heart was set upon and which he greatly delighted in Psal. 40.6 7 8. Hence the Apostle John in the beginning of his Gospel brings both the Creations together the first by the Eternal Word absolutely the other
by him as incarnate that the Suitableness and Correspondency of all things in them might be evident The Word was with God saith he in the beginning and all things were made by him and without him was not any thing made that was made v. 1 2 3. But what was this unto the Gospel that he undertook to declare Yes very much for it appears from hence that when this Word was made flesh and came and dwelt among us v. 14. that he came into the world that was made by him though it knew him not v. 10. he came but to his own what ever were the entertainment that he receeived v. 11. For this End then God made all things by him that when he came to change and renew all things he might have good right and title so to do seeing he undertook to deal with or about no more but what he had originally made The Holy and Blessed Trinity could have so ordered the work of Creation as that it should not immediately eminently and signally have been the work of the Son of the Eternal Word But there was a farther design upon the world to be accomplished by him and therefore the work was signally to be his that is as to immediate Operation though as to Authority and Order it peculiarly belonged to the Father and to the Spirit as to Disposition and Ornament Gen. 1.2 Job 26.13 This I say was done for the End mentioned by the Apostle Ephes. 1.10 All things at first were made by him that when they were lost ruined scattered they might again in the appointed season be gathered together into one head in him of which place more at large else-where And this mysterie of the Wisdom of God the Apostle at large unfoldeth Col. 1.15 16 17 18 19. Speaking of the Son by whom we have Redemption he informs us that in himself and his own nature he is the Image of the invisible God that is of God the Father who until then had alone been clearly revealed unto them and that in respect of other things he is the first-born of every creature or as he terms himself Rev. 3.14 the Beginning of the creation of God that is he who is before all creatures and gave Beginning to the Creation of God For so expresly the Apostle explains himself in the next verses By him all things were created that are in heaven and that are in earth visible and invisible whether they be thrones or dominions or principalities or powers all things were created by him and he is before all things and by him all things consist But this is not the full design of the Apostle He declares not only that All things were made by him but also that All things were made for him v. 16. so made for him that he might be the Head of the Body the Church that is that he might be the fountain head spring and original of the new Creation as he had been of the Old So the Apostle declares in the next words Who is the beginning the first-born from the dead As he was the Beginning and the First-bârn of every creature in the old Creation so he is the Beginning and First-born from the dead that is the Original and Cause of the whole new Creation And hereunto he subjoyns the End and design of God in this whole mysterious work which was that the Son might have the preheminence in all things as he had in and over the works of the old Creation seeing they were all made by him and all consist in him so also he hath over the New on the same account being the Beginning and First-born of them The Apostle in these words gives us the whole of what we intend namely that the making of the worlds and of all things in them in the first Creation by the Son was peculiarly subservient to the Glory of the Grace of God in the Reparation and Renovation of all things by him as incarnate It is not for us to enquire much into or after the reason of this Oeconomy and Dispensation we cannot by searching find out God we cannot find out the Almighty unto perfection Job 11.7 It may suffice us that he disposeth of all things according to the counsel of his own will Ephes. 1.12 This Antecedently unto the consideration of the Effects of it we cannot we may not search into Deut. 29.29 What are the Effects and Consequences of his infinitely holy wise Counsel wherein his Glory shines forth unto his Creatures those we may consider and contemplate on and rejoyce in the light that they will afford us into the treasures of these counsels themselves Now herein we see first that it was the Eternal Design of God that the whole Creation should be put in subjection unto the Word incarnate whereof the Apostle also treats in the second Chapter of this Epistle God hath highly exalted him and given him a name which is above every name that at the name of Jesus every knee should bow of things in heaven and things in earth and things under the earth and that every tongue should confess that Jesus Christ is Lord to the glory of God the Father Phil. 2.9 10 11. God hath put all things in subjection unto him not only the things peculiarly redeemed by him but all things what ever as we shall shew in the next words of our Epistle See 1 Cor. 15 24. Heb. 2.8 Rom. 14.11 Hence John saw every creature which is in heaven and earth and under the earth and such as are in the sea even all that are in them ascribing blessing and honour and glory and power unto the Lamb for ever and ever Rev. 5.13 that is owning and avowing their Duty Obedience and Subjection unto him This being designed of God in the Eternal Counsel of his Will before the world was 1 Pet. 1.2 Tit. 1.2 He prepared and made way for it in the Creation of all things by him so that his Title and right to be the Ruler and Lord of all Angels and Men the whole Creation in and of Heaven and Earth might be laid in this great and blessed foundation that he made them all Again God designed from Eternity that his great and everlasting Glory should arise from the new Creation and the work thereof Herein hath he ordered all things to the praise of the glory of his grace Ephes. 1.6 And this praise will he inhabit for ever It is true the works of the old Creation did set forth the glory of God Psal. 19.1 they manifested his eternal power and Godhead Rom. 1.20 But God had not resolved ultimately to commit the manifestation of his glory unto those works though very glorious and therefore did he suffer sin to enter into the world which stained the beauty of it and brought it wholly under the curse But he never suffered spot nor stain to come upon the work of the new Creation Ephes. 5.6 nothing that might defeat eclipse or impair the glory that
to be at the Right Hand of Christ Psalm 45.9 which as it prefers her above all others so it takes not off her subjection unto Christ. Nero in Suetonius when Tiridâtes King of Armenia came to Rome placed him for his Honour on his right hand himself sitting on the Throne of Rule And where three sit together the middle seat is the place of chiefest honour Hence Cato in Africk when Juba would have placed himself in the midst between him and Scipio removed himself to the left hand of Scipio that Juba might not have the place of preheminence above Roman Magistrates It is not unlikely but that there may be an Allusion in this expression unto the Sanhedrin the highest Court of Judicature among the Jews He who presided in it was called ãâã ãâã ãâã ãâã ãâã or ãâã ãâã ãâã ãâã ãâã the Father of Judgement or Father of the House of Judgement and sate at the right hand of the ãâã ãâã ãâã ãâã ãâã or Prince of the Sanhedrin next unto him unto whom belonged the execution of the Sentence of the Court. Of this Ab din mention is made in the Targum Cantic 7.4 ãâã ãâã ãâã ãâã ãâã the Father of the House of Judgement who judgeth thy judgements agreeable to that the Father judgeth no man but hath committed all judgement unto the Son The whole Expression then is plainly Metaphorical and taken from what is or was in use amongst men and thence translated to signifie the State and Condition of Christ in Heaven And this is that which the Apostle in general intimates in these words that as the greatest Honour that can be done unto any one among the sons of men is for the Chief Ruler to set him next himself on his Right Hand so is the Son as Mediator made partaker of the greatest glory that God hath to bestow in Heaven It is not then the Essential Eternal Glory of the Son of God that he hath equal with the Father which in these words is expressed and whereof the Apostle had spoken before but that Glory and Honour which is bestowed on him by the Father after and upon the Sacrifice of himself for the Expiation of sin So then the Right hand of God is not here taken absolutely as in other places for the Power and Strength of God but with the adjunct of sitting at it it shadows out a place and eminency of Glory as he is considered on his Throne of Majesty and therefore it is here termed the Right hand of Majesty and not of Omnipotency or Power In particular two things are intended in this Expression First The Security of Christ from all his Adversaries and all sufferings for the future The Jews knew what he suffered from God and Man Hereof he lets them know what was the reason it was for the purging of our sins And moreover declares that now he is everlastingly secured from all Opposition for where he is thither his Adversaries cannot come as Joh. 7.34 He is above their reach beyond their power secure in the Throne and Presence of God Thus the fruit of the Church being secured from the rage and persecution of Sathan is said to be caught up unto God and to his throne Rev. 12.5 Hence though men do and will continue their malice and wrath against the Lord Christ to the end of the world as though they would crucifie him afresh yet he dies no more being secure out of their reach at the Right hand of God Secondly His Majesty and Glory inexpressible All that can be given of God in heaven God on his Throne is God in the full manifestation of his own Majesty and Glory on his Right hand sits the Mediator yea so as that he also is in the midst of the Thrones Revel 5.6 How little can our weak understandings apprehend of this Majesty See Phil. 2.8 Matth. 20.21 Rom. 8.34 Col. 3.5 Ephes. 1.20 These are the things which the Apostle sets forth in this Expression And they are plainly intimated in the Context of the Psalm from whence the words are taken Psal. 110.1 So that it is not his Rule and Authority but his Safety Majesty and Glory which accompany them that are here intended Thirdly We are to enquire what it was that the Apostle had respect unto in this Ascription of Glory and Majesty unto Christ in the old Church state of the Jews and so what it is that he preferreth him above It is thought by many that the Apostle in these words exalteth Christ above David the chiefest King among the Jews Of him it is said that God would make him his first-born higher than the Kings of the earth Psal. 89.27 His Throne was high on the earth and his Glory above that of all the Kings about him but for the Lord Christ he is incomparably exalted above him also in that he is sate down at the Right hand of the Majâsty on High But as was said these words denote not the Rule Power or Authority of Christ typed by the Kingdom of David but his Glory and Majesty represented by the magnificent Throne of Solomon Besides he is not treating of the Kingly Power of Christ but of his Sacerdotal Office and the Glory that ensued upon the discharge thereof That therefore which in these words the Apostle seems to have had respect unto was the high Priests entrance into the Holy Place after his offering of the solemn anniversary Sacrifice of Expiation Then alone was he admitted into that Holy Place or Heaven below where was the solemn Representation of the Presence of God his Throne and his Glory And what did he there He stood with all Humility and lowly Reverence ministring before the Lord whose presence was there represented He did not go and sit down between the Cherubims but worshipping at the foot-stool of the Lord he departed It is not saith the Apostle so with Christ but as his Sacrifice was infinitely more excellent and effectual than theirs so upon the offering of it he entered into the Holy Place or Heaven it self above and into the real glorious presence of God not to minister in humility but to a participation of the Throne of Majesty and Glory He is a King and Priest upon his Throne Zech. 6.13 Thus the Apostle shuts up his general Proposition of the whole matter which he intends farther to dilate and treat upon In this description of the Person and Offices of the Messiah he coucheth the springs of all his ensuing Arguments and from thence enforceth the Exhortation which we have observed him constantly to pursue And we also may hence observe 1. That there is nothing more vain foolish and fruitless than the Opposition which Sathan and his Agents yet make unto the Lord Christ and his Kingdom Can they ascend into heaven Can they pluck the Lord Christ from the Throne of God A little time will manifest this madness and that unto Eternity 2. That the service of the Lord Christ is both safe and honourable
He is as a Good so a glorious Master one that sits at the Right Hand of God 3. Great is the spiritual and eternal security of them that truly believe in Christ. Of all which severally afterwards Verse IV. THE design of the Apostle as we have now often shewed is to evince the necessity of abiding in the Doctrine of the Gospel from the Excellency of the Person by whom it pleased God to reveal it unto us This he hath done already in general in that Description which he hath given us of his Person Power Works Offices and Glory whereby he hath made it evident that no creature whom God was pleased at any time to make use of in the Revelation of his Will or the Institution of his Worship was any way to be compared with him Having proceeded thus far in general he descends now to the consideration of particular instances in all those whom God imploied in the Ministration of the Law and constitution of Mosaical Worship and takes occasion from them all to set forth the Dignity and incomparable Excellencies of the Lord Christ whom in all things he exalts First then he treateth concerning Angels as those who were the most glorious creatures imployed in the giving of the Law The Hebrews owned yea pleaded this in their own defence That besides the Mediation of Moses God used the Ministery of Angels in the giving of the Law and in other occasional instructions of their forefathers Some of them contend that the last of the Prophets was personally an Angel as the signification of his name imports Holy Stephen upbraiding them with their abuse and contempt of their greatest priviledges tells them that they received the Law by the disposition ordering or ministery of Angels Acts 7. v. 53. And the Targum interprets the Chariots of God with the thousands of Angels Psal. 68.18 19. of the Angels by whose ministery God taught Israel the Law This then might leave a special prejudice in their minds that the Law being so delivered by Angels must needs have therein the advantage above the Gospel and be therefore excellent and immutable To remove this prejudice also and further to declare the Excellency and Preheminence in all things of him who revealed the Gospel the Apostle takes occasion from what he had newly taught them concerning the Exaltation of Jesus Christ at the Right Hand of God to prove unto them out of the Scriptures of the Old Testament that he is exceedingly advanced and glorious above the Angels themselves whose concurrence in the Ministration of the Law they boasted in and to this purpose produceth four signal testimonies one after another This is the design of the Apostle which he pursues and makes out unto the end of this Chapter and that we may rightly conceive of his intention and the meaning of the Holy Ghost in the whole we shall before we consider his Proposition laid down in this fourth verse or the ensuing confirmations of it enquire in general what it is in Christ which he compareth with and preferreth above the Angels and wherein it is that he so exalts him The comparison entred on between the Lord Christ and Angels must be either with respect unto their Natures or unto their Dignity Office Power and Glory If the comparison be of Nature with Nature then it must be either in respect of the Divine or Humane Nature of Christ. If it should be of the Divine Nature of Christ with the Nature of Angels then it is not a comparison of Proportion as between two Natures agreeing in any general kind of being as do the nature of a man and a worm but a comparison only manifesting a Difference and distance without any Proportion So answereth Athanasius Orat. 2. and Arian But the truth is the Apostle hath no design to prove by Arguments and Testimonies the Excellency of the Divine Nature above the Angelical There was no need so to do nor do his Testimonies prove any such thing Besides speaking of Angels the other part of the comparison he treats not of their Nature but their Office Work and Employment with their honourable and glorious Condition therein Whereas therefore the Apostle produceth sundry Testimonies confirming the Deity of the Son he doth it not absolutely to prove the Divine Nature to be more excellent that the Angelicaâ but only to manifest thereby the glorious condition of him who is partaker of it and consequently his Preheminence above Angels or the Equity that it should be so Neither is the comparison between the Humane Nature of Christ and the Nature of Angels For that absolutely considered and in it self is inferiour to the Angelical whence in regard of his Participation of it he is said to be made lower than the Angels chap. 2. The Apostle then treats of the Person of Christ God and Man who was appointed and designed of God the Father to be the Revealer of the Gospel and Mediator of the New Testament As such he is the subject of the ensuing general Proposition as such he was spoken of in the words immediately fore-going and concerning him as such are the ensuing testimonies to be interpreted even those which testifie his Divine Nature being produced to demonstrate the Excellency of his Person as vested with the Offices of the King Priest and Prophet of his Church the great Revealer of the will of God in the last days ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã Syr. ãâã ãâã ãâã ãâã ãâã ipse tantum praestantior suit Bodesian and he was so much more excellent at tanto potior factus est Tremel And he is made so much more better at ipse toto excellit or as De Dieu at hoc totum excellit And he wholly excelleth or in all things he excelleth Vulg. tanto melior facius angelis the translation of ãâã ãâã ãâã ãâã ãâã by melior is blamed by Erasmus Beza Vatablus and is generally deserted by the Expositors of the Roman Church And it is hard if not impossible to find melior in any good Author used in the sense that ãâã ãâã ãâã ãâã ãâã is here and else-where constantly applied unto Ours render the word Better made better to avoid I believe a coincidence with that which they express ãâã ãâã ãâã ãâã ãâã by more excellent ãâã ãâã ãâã ãâã ãâã is properly nobilior potentior praestantior excellentior more Powerful Able Excellent as to Love Honour or State and Condition as in that of Homer ãâã ãâã ãâã ãâã ãâã That is ãâã ãâã ãâã ãâã ãâã saith Eustathius multo potentior more powerful able to prevail or more excellent ãâã ãâã ãâã ãâã ãâã factus effectus made was became ãâã ãâã ãâã ãâã ãâã differentius different which is sometimes put absolutely for the best things or things far better than other things that differ the best things Make to differ to prefer make better 1 Cor. 4.7 Syr. ãâã ãâã ãâã ãâã ãâã excellentius more excellent ãâã ãâã ãâã ãâã
all the concernments of it Nothing is in it needless nothing useless Men sometimes perplex themselves to find out the suitableness of some Testimonies produced out of the Old Testament unto the confirmation of things and Doctrines in the New by the Pen-men of the holy Ghost when all the difficulty ariseth from a fond conceit that they can apprehend the depth and breadth of the Wisdom that is laid up in any one Text of Scripture when the Holy Ghost may have a principal aim at those things which they are not able to dive into Every letter and tittle of it is teaching and every thing that relates unto it is instructive in the Mind of God And it must be so because 1. It proceeds from infinite Wisdom which hath put an impress of it self upon it and filled all its capacitie with its blessed effects In the whole Frame Structure and Order of it in the Sense Words Coherence Expression it is filled with Wisdom which makes the Commandment exceeding broad and large so that there is no absolute comprehension of it in this life We cannot perfectly trace the foot-steps of infinite Wisdom nor find out all the Effects and characters of it that it hath left upon the Word The whole Scripture is full of Wisdom as the Sea is of Water which fills and covers all the parts of it And 2. Because it was to be very Comprehensive It was to contain directly or by consequence one way or other the whole Revelation of God unto us and all our Duty unto him both which are marvelous great large and various Now this could not have been done in so narrow a room but that every Part of it and all the Concernment of it with its whole Order were to be filled with Mysteries and Expressions or intimations of the Mind and Will of God It could not hence be that any thing superfluous should be put into it or any thing be in it that should not relate to Teaching and Instruction 3. It is that which God hath given unto his servants for their continual Exercise day and night in this world And in their enquiry into it he requires of them their utmost Diligence and endeavours This being assigned for their Duty it was convenient unto Divine Wisdom and Goodness to find them blessed and useful work in the whole Scripture to exercise themselves about That every where they might meet with that which might satisfie their Enquiry and answer their Industry There shall never be any Time or Strength lost or mispent that is laid out according to the Mind of God in and about his Word The matter the Words the Order the Contexture of them the Scope Design and aim of the Holy Ghost in them all and every one of them may well take up the utmost of our Diligence are all divine Nothing is empty unfurnished or unprepared for our spiritual use advantage and benefit Let us then learn hence 1. To admire and as one said of old to adore the fulness of the Scripture or of the Wisdom of God in it it is all full of Divine Wisdom and calls for our Reverence in the Consideration of it And indeed a constant Awe of the Majesty Authority and Holiness of God in his word is the only teachable frame Proud and careless spirits see nothing of Heaven or Divinity in the Word but the humble are made wise in it 2. To stir up and exercise our Faith and Diligence to the utmost in our study and search of the Scripture It is an endless store-house a bottomless Treasure of Divine Truth Gold is in every sand All the wise men in the world may every one for himself learn somewhat out of every Word of it and yet leave enough still behind them for the Instruction of all those that shall come after them The fountains and springs of Wisdom in it are endless and will never be dry We may have much truth and power out of a word sometimes enough but never All that is in it There will still be enough remaining to exercise and refresh us anew for ever So that we may attain a True sânse but we can never attain the full sense of any Place we can never exhaust the whole impress of infinite Wisdom that is on the Word And how should this stir us up to be meditating in it day and night and many the like inferences may hence be taken Learn also 2. That it is lawful to draw consequences from Scripture Assertions and such consequences rightly deduced are infaliibly true and de fide Thus from the Name given unto Christ the Apostle deduceth by just consequence his Exaltation and Preheminence above Angels Nothing will rightly follow from Truth but what is so also and that of the same nature with the Truth from whence it is derived So that whatever by just consequence is drawn from the Word of God is it self also the Word of God and of Truth infallible And to deprive the Church of this liberty in the interpretation of the Word is to deprive it of the chiefest benefit intended by it This is that on which the whole Ordinance of Preaching is founded which makes that which is derived out of the Word to have the Power Authority and Efficacy of the Word accompanying it Thus though it be the proper Work and Effect of the Word of God to quicken regenerate sanctifie and purifie the Elect and the Word primarily and directly is only that which is written in the Scriptures yet we find all these effâcts produced in and by the preaching of the Word when perhaps not one sentence of the Scripture is verbatim repeated And the Reason hereof is because whatsoever is directly deduced and delivered according to the Mind and Appointment of God from the Word is the Word of God and hath the Power Authority and Efficacy of the Word accompanying of it 3. The Declaration of Christ to be the Son of God is the Care and Work of the Father He said it he recorded it he revealed it This indeed is to be made known by the Preaching of the Gospel but that it shall be done the Father hath taken the care upon himself It is the design of the Father in all things to glorifie the Son that all men may honour him even as they honour the Father This cannot be done without the Declaration of that Glory which he had with him before the world was that is the Glory of his Eternal Sonship This he will therefore make known and maintain in the world 4. God the Father is perpetually present with the Lord Christ in Love Care and power in the Administration of his Office as he is Mediator Head and King of the Church He hath taken upon himself to stand by him to own him to effect every thing that is needfull unto the Establishment of his Throne the enlargement of his Kingdom and the Ruine and Destruction of his Enemies And this he will assuredly do to the
God speaketh and I suppose we need no interposition of Church or Tradition to give Authority or Credit unto what he says or speaks This then is the sum of these words of the Apostle Again in another place where the Holy Ghost fore-tells the bringing forth into the world and amongst men him that is the Lord and Heir of all to undertake his work and to enter into his Kingdom and Glory the Lord speaks to this purpose Let all the Angels of God worship him To manifest this testimony to be apposite unto the confirmation of the Apostles assertion three things are required 1. That it is the Son who is intended and spoken of in the place from whence the words are taken and so designed as the Person to be worshipped 2. That they are Angels that are spoken unto and commanded to worship him 3. That on these suppositions the words prove the Preheminence of Christ above the Angels For the two former with them that acknowledge the Divine Authority of this Epistle it is sufficient in general to give them satisfaction The place is applied unto Christ and this passage unto the ministring Angels by the same Spirit who first wrote that Scripture But yet there is room left for our enquiry how these things may be evidenced whereby the strength of the Apostles Reasonings with them who were not yet convinced of the infallibility of his Assertions any farther than they were confirmed by testimonies out of the Old Testament and the faith of the Antient Church of the Hebrews in this matter may be made to appear as also a check given to their boldness who upon pretence of the impropriety of these Allegations have questioned the Authority of the whole Epistle And our first enquiry must be whence this testimony is taken Many of the Antients as Epiphanius Theodoret Euthymius Procopius and Anselm conceive the words to be cited from Deut. 32.42 where they expresly occur in the Translation of the LXX ãâã ãâã ãâã ãâã ãâã Rejoyce ye Heavens with him and let all the Angels of God worship him But there are two considerations that put it beyond all pretensions that the words are not taken from this place of the LXX 1. Because indeed there are no such words in the Original Text nor any thing spoken that might give occasion to the sense expressed in them but that whole Verse is inserted in the Greek Version quite besides the scope of the place Now though it may perhaps be safely granted that the Apostles in citing the Scripture of the Old Testament did sometimes use the words of the Greek Translation then in use yea though not exact according to the Original whilst the sense and meaning of the Holy Ghost was retained in them yet to cite that from the Scripture as the word and testimony of God which indeed is not therein nor was ever spoken by God but by humane failure and corruption crept into the Greek Version is not to be imputed unto them And indeed I no way question but that this addition unto the Greek Text in that place was made after the Apostle had used this testimony For it is not unlikely but that some considering of it and not considering from whence it was taken because the words occur not absolutely and exactly in the Greek any where inserted it into that place of Moses amidst other words of an alike sound and somewhat an alike importante such as immediately precede and follow the clause inserted 2. The Holy Ghost is not treating in that place about the Introduction of the First-born into the world but quite of another matter as is evident upon the first view of the Text so that this testimony is evidently not taken from this place nor would nor could the Apostle make use of a testimony liable unto such just exceptions Later Expositors generally agree that the words are taken out of Psal. 97. v. 7. where the Original is rendred by the LXX ãâã ãâã ãâã ãâã ãâã which with a very small variation in the words and none at all in the sense is here expressed by the Apostle And let all the Angels of God worship him The Psalm hath no Title at all in the Original which the Greek Version noteth affirming that it is ãâã ãâã ãâã ãâã ãâã but it addes one of its own namely ãâã ãâã ãâã ãâã ãâã A Psalm of David when his land was restored Hence it is referred by some to the time of his return unto Hierusaleâ after he had been expelled the Kingdom by Absolom by others with more probability to the time of his bringing the Ark into the Tabernacle from the house of Obed-edom when the land was quieted before him And unquestionably in it the Kingdom of God was shadowed out under the Type of the Kingdom of David which Kingdom of God was none other but that of the Messiah It is evident that this Psalm is of the same Nature with that which goes before yea a part of it or an Appendix unto it The first words of this take up and carrie on what is affirmed in the tenth verse or close of that so that both of them are but one continued Psalm of Praise Now the Title of that Psalm and consequently this is ãâã ãâã ãâã ãâã ãâã A new song v. 1. which Psalms as Rashi confesseth are to be referred unto the World to come that is the Time and Kingdome of the Messiah So Kimchi affirms that this Psalm and that following respect the time when the people shall be delivered from the Captivity out of all Nations that is the time of the Messiah And Rakenati affirms that the last verse of it He cometh to judge the earth can respect nothing but the coming and reign of the Messiah Thus they out of their Traditions Some of the Antients I confess charge them with corrupting this Psalm in the version of the 10 verse affirming that the words sometimes were ãâã ãâã ãâã ãâã ãâã The Lord reigned from the Tree denoting as the say the Cross. So Justin Martyr in his Dialogue with Trypho And after him the same words are remembred by Tertullian ad Judae cap. 10. ad Marci lib. 3. And Augustin Enarr in Psal. 95. And though the fraud and corruption pretended be improbable indeed impossible nor are the words mentioned by Justine acknowledged by the Targum or any Greek Translator or Hierom yet it is evident that all parties granted the Messiah and his Kingdom to be intended in the Psalm or there had been no need or colour for the one to suspect the other of corruption about it It is then evident that the Antient Church of the Jews whose Tradition is herein followed by the Modern acknowledged this Psalm to contain a description of the Kingdom of God in the Messiah and on their consent doth the Apostle proceed And the next Psalm which is of the same importance with this is entituled by the Targumist ãâã ãâã ãâã ãâã ãâã A Prophetical Psalm namely
Congruency and Conveniency unto an antecedent discharge of Office in the Lord Christ and are of the same importance with ãâã ãâã ãâã ãâã ãâã Psal. 2.9 and so can respect nothing but his glorious Exaltation which is thus expressed The last thing considerable in the words is the Prerogative of the Lord Christ in this Priviledge He is anointed above his fellows Now these Fellows Companions or Associates of the Lord Christ may be considered either generally for all those that partake with him in this Unction which are all Believers who are Co-heirs with him and thereby heirs of God Rom. 8.17 or more especially for those who were employed by God in the Service Building and Rule of his Church in their subordination unto him such as were the Prophets of old and afterwards the Apostles Ephes. 2.20 In respect unto both sorts the Lord Christ is anointed with the Oyle of gladness above them but the latter sort are especially intended concerning whom the Apostle gives an especial instance in Moses Ch. 3. affirming the Lord Christ in his work about the Church to be made partaker of more Glory than he In a word he is incomprehensibly exalted above Angels and Men. And this is the first Testimony whereby the Apostle confirms his Assertion of the preheminence of the Lord Christ above Angels in that comparison which he makes between them which also will afford the ensuing Observations I. The conferring and comparing of Scriptures is an excellent means of coming to an Acquaintance with the Mind and Will of God in them Thus dealeth the Apostle in this place he compareth what is spoken of Angels in one place and what of the Son in another and from thence manifesteth what is the mind of God concerning them This duty lyes in the command we have to search the Scriptures John 5.39 ãâã ãâã ãâã ãâã ãâã make a diligent Investigation of the Mind of God in them comparing spiritual things with spiritual What God hath declared of the mind of the Spirit in one place with what in like manner he hath manifested in another God to try our Obedience and to exercise our Diligence unto a study in his Word day and night Psal. 1.2 and our continual Meditation thereon 1 Tim. 4.15 ãâã ãâã ãâã ãâã ãâã Meditate on these things be wholly in them hath planted his Truths with great Variety up and down his Word yea here one part and there another of the same Truth which cannot be throughly learned unless we gather them together into one view For instance In one place God commands us to circumcise our Hearts and to make unto our selves new hearts that we may fear him which at first consideration seems so to represent it not only as our Duty but also within our Power as though we had no need of any help from Grace for its Accomplishment In another he promiseth absolutely to circumcise our hearts and to give us new hearts to fear him as though it were so his work as not to be our concernment to attempt it But now these several places being spiritually compared together make it evident that as it is our Duty to have new and circumcised hearts so it is the Effectual Grace of God that must work and create them in us And the like may be observed in all the important Truths that are of Divine Revelation And this 1. Discovers the Root of almost all the Errors and Heresies that are in the World Men whose hearts are not subdued by Faith and Humility unto the Obedience of the Truth lighting on some Expressions in the Scripture that singly considered seem to give countenance to some such Opinion as they are willing to embrace without farther search they fix it on their minds and imagination untill it is too late to oppose any thing unto it For when they are once fixed in their perswasions those other places of Scripture which they should with Humility have compared with that whose seeming sense they cleave unto and from thence have learned the mind of the Holy Ghost in them all are considered by them to no other End but only how they may pervert them and free themselves from the Authority of them This I say seems to be the way of the most of them who pertinaciously cleave unto false and foolish Opinions They rashly take up a seeming sense of some particular places and then obstinately make that sense the Rule of interpreting all other Scriptures what ever Thus in our own dayes we have many who from the outward sound of those words Joh. 1.9 He is the true light which lighteneth every man that comes into the world having taken up a rash foolish and false imagination that Christ is that Light which is remaining in all men and therein their Guide and Rule do from thence either wrest the whole Scripture to make it suit and answer that supposal or else utterly slight and despise it when if they had compared it with other Scriptures which clearly explain and declare the mind of God in the things which concern the Person and Mediation of the Lord Christ with the Nature and Works of natural and saving spiritual light and submitted to the Authority and Wisdom of God in them they might have been preserved from their delusion It shews also 2. The Danger that there is unto men unskilled and unexercised in the Word of Truth when without the Advice Assistance or Directions of others who are able to guide them and instruct their Enquiry after the mind of God They hastily embrace Opinions which it may be some one Text or other of Scripture doth seemingly give countenance unto By this means do men run themselves into the fore-mentioned Danger every day especially where any seducing Spirit applyes himself unto them with swelling words of vanity boasting of some misunderstood word or other Thus have we seen multitudes lead by some general Expressions in two or three particular places of Scripture into an Opinion about a general Redemption of all mankind and every Individual thereof when if they had been wise and able to have searched those other Scriptures innumerable setting forth the Eternal Love of God to his Elect his purpose to save them by Jesus Christ the nature and end of his Oblation and ransom and compared them with others they would have understood the vanity of their hasty Conceptions 3. From these things it appears what Diligence Patience Waiting Wisdom is required of all men in searching of the Scriptures who intend to come unto the acknowledgement of the Truth thereby And unto this end and because of the greatness of our concernment therein doth the Scripture it self abound with Precepts Rules Directions to enable us unto a right and profitable discharging of our Duty They are too many here to be inserted I shall only add that the Diligence of Heathens will rise up in judgement and condemn the sloth of many that are called Christians in this matter For whereas they had no
certain Rule Way or means to come to the knowledge of the Truth yet they ceased not with indefatigable diligence and industry to enquire after it and to trace the obscure footsteps of what was left in their own natures or implanted on the works of Creation But many the most of those unto whom God hath granted the inestimable benefit and priviledge of his Word as a sure and infallible Guide to lead them into the knowledge of all useful and saving Truth do openly neglect it not accounting it worthy their searching study and diligent Examination How wofully will this rise up in Judgement against them at the last day is not difficult to conceive And how much greater will be their misery who under various pretences for their own corrupt ends do deter yea and drive others from the study of it II. It is the duty of all Believers to rejoyce in the Glory Honour and Dominion of Jesus Christ. The Church in the Psalm takes by faith a prospect at a great distance of his Coming and Glory and breaks out thereon in a way of Exultation and Triumph into those words Thy Throne O God is for ever And if this were a matter of such joy unto them who had only an obscure Vision and Representation of the glory which many Ages after was to follow 1 Pet. 1.11.12 what ought the full Accomplishment and manifestation of it be unto them that believe now in the dayes of the the Gospel This made them of old rejoyce with joy unspeakable and full of Glory even because they saw and heard the things which Kings Wise men and Prophets desired to see and saw them not God having prepared some better thing for us that they without us should not be made perfect Chap. 11.40 For 1. Herein God is glorified The Kingdom of Christ is the glory of God thereby is his Name and Praise exalted in the world and therefore upon the Erection and setting of it up are all his People so earnestly invited to rejoyce and triumph therein Psal. 95.1 2 3. Psal. 96.1 2 3 4. Psal. 97.1 2 c. This I say is a cause of Eternal Joy unto all his Saints that God is pleased to glorifie himself and all the infinite Excellencies of his Nature in the Kingdom and Rule of Jesus Christ. 2. Herein doth the Honour and Glory of Christ as Mediator consist which is a matter of great rejoycing unto all that love him in sincerity He tells his Disciples John 14.28 That if they loved him they would rejoyce because he said he went unto the Father They considered only their own present condition and distres being filled with sorrow because he had told them of his Departure from them but saith he Where is your Love to me Ought you not to have that in your hearts as well as care of your selves for your Condition I shall take care and provide for your security and if you love me you cannot but rejoyce because I go to my Father to receive my Kingdom That he who loved us that gave himself for us that underwent every thing that is reproachful or miserable for our sakes is now exalted glorified enthroned in an everlasting immoveable Kingdom above all his Enemies secure from all Opposition is a matter of inexpressible Joy if we have any love unto him 3. Our own concernment security safety present and future happiness lyes herein Our All depends upon the Kingdom and Throne of Christ. He is our King if we are Believers our King to Rule Govern Protect and Save us to uphold us against Opposition to supply us with strength to guide us with Counsel to subdue our Enemies to give us our Inheritance and Reward and therefore our principal interest lyes in his Throne the Glory and Stability thereof Whilest he reigneth we are safe and in our way to Glory To see by faith this King in his Beauty upon his Throne high and lifted up and his train filling the Temple to see all Power committed unto him all things given into his hands and herein disposing of all and ruling all things for the Advantage of his Church must needs cause them to rejoyce whose whole interest and concernment lyes therein 4. The whole world all the Creation of God are concerned in this Kingdom of Christ. Setting aside his cursed Enemies in Hell and the whole Creation is benefited by this Rule and Dominion for as some men are made partakers of saving Grace and salvation thereby so the residue of that race by and with them do receive unspeakable Advantages in the Patience and Forbearance of God and the very creature it self is raised as it were into an Hope and Expectation thereby of Deliverance from that state of Vanity whereunto now it is subjected Rom. 8.20 21. So that if we are moved with the Glory of God the Honour of Jesus Christ our own only and eternal interest with the Advantage of the whole Creation we have cause rejoyce in this Throne and Kingdom of the Son III. It is the Divine Nature of the Lord Christ that gives Eternity Stability and Vnchangeableness to his Throne and Kingdom Thy Throne O God is for ever Concerning this see what hath formerly been delivered about the Kingdom of Christ. IV. All the Laws and the whole Administration of the Kingdom of Christ by his Word and Spirit are all equal righteous and holy His Scepter is a Scepter of Righteousness The world indeed likes them not all things in his Rule seem unto it weak absurd and foolish 1 Cor. 1.20 21. but they are otherwise the Holy Ghost being judge and such they appear unto them that do believe yea whatever is requisite to make Laws and Administrations righteous it doth all concurr in those of the Lord Jesus Christ. As 1. Authority a just and full Authority for enacting is requisite to make Laws righteous Without this Rules and Precepts may be good materially but they cannot have the formality of Law which depends on the just Authority of the Legislator without which nothing can become a righteous Law Now the Lord Christ is vested with sufcient Authority for the enacting of Laws and Rules of Administration in his Kingdom All Authority all Power in Heaven and Earth is committed unto him as we have before proved at large And hence those that will not see the Equity of his Rule shall be forced at last to bow under the Excellency of his Authority And it were to be wished that those who undertake to make Laws and Constitutions in the Kingdom of Christ would look well to their Warrant For it seems that the Lord Christ unto whom all Power is committed hath not delegated any to the sons of men but only that whereby they may teach others to do and observe what he hath commanded Matth. 28.20 If moreover they shall command or appoint ought of their own they may do well to consider by what Authority they do so seeing that is of indispensible necessity unto the
Administration thereof is very righteous equal and reasonable What can be farther desired to render it so or to provoke us unto it 2. That the condemnation of those that refuse the Reign of Christ over them that will not yield obedience unto his Laws is most just and righteous On these accounts will their mouthes be stopped for ever when he comes to deal with them who know not God and obey not the Gospel 3. It is our wisdom to content our selves with the Laws of Christ in things that belong unto his Kingdom They alone as we have seen have those properties which make our obedience useful or profitable what-ever we do else in reference unto the same end with them is needless and fruitless drudging V. The righteous Administrations of the Lord Christ in his Government proceed all from his own habitual righteousness and love thereunto See this declared by the Prophet Isa. 11. v. 1 2 3 4 5 6 7. VI. God is a God in especial covenant with the Lord Christ as he is the Mediator God thy God Of this Covenant I have treated largely else-where and therefore shall not here insist upon it VII The collation of the Spirit on the Lord Christ and his glorious Exaltation are the peculiar works of God the Father God thy God hath anointed thee It was God the Father who designed and appointed him unto his work who actually sent him and set him forth in the fulness of time and therefore on him was it incumbent both to furnish him unto his work and to crown him upon its performance And herein these several Acts partly Eternal partly Temporal are considerable 1. The ingagement of the Eternal Will Wisdom and Counsel of the Father with the Son about his work Prov. 8.22 23 30 31. Isa. 40.10 11 12. 2. His fore-ordination of his coming by an eternal free act of his will 1 Pet. 1.20 Act. 2.23 3. His Covenant with him to abide by him in the whole course of his work Isa. 49.6 7 8 9. chap. 50.7 8 9. 4. His Promise of him from the foundation of the world often reiterated and repeated Gen. 3.15 5. His actual Mission and sending of him in his Incarnation Zech. 2.8 9 10. 6. The exerting of his Almighty power unto that purpose and effect Luke 1.35 7. His giving of him command and commission for his work Joh. 10.18 Joh. 20.21 8. Furnishing him with all the gifts and graces of his Spirit to fit him and enable him unto his work Isa. 11.2 3. Isa. 61.1 2. Matth. 3.16 17. Joh. 1.32 33. Col. 1.19 9. Abiding by him in Care Love Power and Providence during the whole course of his Obedience and Ministry Isa. 49.2 8. 10. Speaking in him working by him and in both bearing witness unto him Heb. 1.1 Joh. 5.19 20 21 22 11. Giving him up unto death Rom. 8.32 Act. 2.23 12. Raising him from the dead 1 Pet. 1.21 Act. 2.24 13. Giving all Power Authority and Judgment unto him Joh. 5.22 Matth. 28.18 14. Exalting of him by his Assumption into heaven and glorious session at his right hand Act. 2.32 33. Phil. 2.9 10. 15. Giving him to be the Head over all unto the Church and subjecting all things under his feet Ephes. 1.20 21 22. 16. In all things crowning him with eternal glory and honour Joh. 17.5 Heb. 2.9 All these and sundry other particulars of the like nature are assigned unto the Father as part of his work in reference unto the Mediation of the Son And amongst them his Exaltation and Vnction with the Oil of gladness hath an eminent place And this are we taught that in this whole work we might see the Authority Counsel and Love of the Father that so our faith and hope through Jesus Christ might be in God who raised him up from the dead and gave him glory 1 Pet. 1.21 VIII The Lord Jesus Christ is singular in this Vnction This is that which the Apostle proves in sundry instances and by comparing him with others who in the most eminent manner were partakers of it And this we are in the consideration of as the particulars of it do occur Neither shall I at present farther insist on the ensuing Observations because I will not longer detain the Reader from the Context namely that IX All that serve God in the work of building the Church according to his appointment are anointed by his Spirit and shall be rewarded by his Power Dan. 12.3 X. The Disciples of Christ especially those who serve him in his Church faithfully are his companions in all his grace and glory Verse X XI XII IN the following Verses the Apostle by another illustrious Testimony taken out of Psal. 102. confirms his principal Assertion in the words ensuing Vers. 10 11 12. Vers. 10. ãâã ãâã ãâã ãâã ãâã Vers. 11. ãâã ãâã ãâã ãâã ãâã Vers. 12. ãâã ãâã ãâã ãâã ãâã In the last verse for ãâã ãâã ãâã ãâã ãâã one copy hath ãâã ãâã ãâã ãâã ãâã to answer unto ãâã ãâã ãâã ãâã ãâã And M.S.T. ãâã ãâã ãâã ãâã ãâã The words are the same in the Greek Bibles as in this place of the Apostle nor is there any foot-step of any other old Translation of them in the Psalm The Syriack differs little ãâã ãâã ãâã ãâã ãâã it renders ãâã ãâã ãâã ãâã ãâã and again to shew that ãâã ãâã ãâã ãâã ãâã is no part of the testimony cited but serves only to the introduction of another v. 11. For ãâã ãâã ãâã ãâã ãâã they shall perish ãâã ãâã ãâã ãâã ãâã they shall pass away alluding to that of 2 Pet. 3.10 ãâã ãâã ãâã ãâã ãâã the heavens shall pass away with a noise ãâã ãâã ãâã ãâã ãâã but thou abidest thou continuest ãâã ãâã ãâã ãâã ãâã tu stans es tu stas tu stabilis es and Thou standest thou art standing answering the Hebrew ãâã ãâã ãâã ãâã ãâã in the Psalm ãâã ãâã ãâã ãâã ãâã thou shalt roll them up ãâã ãâã ãâã ãâã ãâã which words Interpreters render variously though to the same purpose involves Boderianus roll them complicabis Tremelius fold them Duplicabis D' Dieu double them up And it is manifest that the Translator reads ãâã ãâã ãâã ãâã ãâã and not ãâã ãâã ãâã ãâã ãâã and I doubt not but the same word was inserted into the Translation of the Psalm from this place of the Apostle ãâã ãâã ãâã ãâã ãâã thou art the same or thou art I am ãâã ãâã ãâã ãâã ãâã Boderia Et tu sicut existens es and thou art as thou existest Tremel Tu autem sicut es cris But thâu shalt be as thou art Properly And thou as thou art art that is art the same The Translation of the Apostle in all things material answereth the Original in the Psalm v. 26 27. ãâã ãâã ãâã ãâã ãâã thou O Lord is supplied out of the verse fore-going I said O my God ãâã ãâã ãâã ãâã ãâã of old before it was that is ãâã ãâã
and vigour untill the very day of his death But he sayes it was old and decayed when it was ãâã ãâã ãâã ãâã ãâã near to a disappearance to its End Period and an utter uselesness as then it was even as all things that naturally tend to an end do it by Age and decayes And in this not the former sense are the Heavens and Earth said to wax old because of their tendency to that period which either in themselves or as to their use they shall receive which is sufficient to manifest them to be of a changeable perishing nature And it may be that it shall be with these Heavens and Earth at the last day as it was with the Heavens and Earth of Judaical Institutions for so are they frequently called especially when their dissolution or abolition is spoken of in the day of Gods creating the new Heavens and the Earth in the Gospel according to his promise For though the use of them and their power of obliging to their Observation was taken away and abolished yet are they kept in the world as abiding monuments of the Goodness and Wisdom of God in teaching his Church of old So may it be with the Heavens and Earth of the old creation though they shall be laid aside at the last day from their use as a Garment to cloath and teach the Power and Wisdom of God to men yet may they be preserved as eternal monuments of them In opposition hereunto it is said of Christ that he abideth he is the same and his years fail not One and the same thing is intended in all these Expressions even his Eternal and absolutely immutable Existence Eternity is not amiss called a nunc stans a present existence wherein or whereunto nothing is past or future it being alwayes wholly present in and to its self This is expressed in that ãâã ãâã ãâã ãâã ãâã thou standest abidest endurest alterest not changest not The same is also expressed in the next words ãâã ãâã ãâã ãâã ãâã thou art he or art the same or as the Syriack hath it the same that thou art There is an Allusion in these words unto if not an expression of that name of God I am that is who is of himself in himself alwayes absolutely and unchangeably the same And this ãâã ãâã ãâã ãâã ãâã tu ipse the Hebrews reckon as a distinct name of God Indeed ãâã ãâã ãâã ãâã ãâã are all the same name of God expressing his Eternal and immutable self-subsistence The last Expression also though Metaphorical is of the same importance Thy years fail not He who is the same Eternally properly hath no years which are a measure of transient time denoting its Duration Beginning and Ending This is the measure of the world and all things contained therein Their Continuance is reckoned by years To shew the Eternal subsistence of God in Opposition to the frailty of the world and all things created therein it is said his years fail not that is theirs do and come to an end of his Being and Existence there is none How the Apostle proves his Intendment by this Testimony hath been declared in the opening of the words and the force of it unto his purpose lyes open to all we may now divert unto those Doctrinal Observations which the words offer unto us As I. All the Properties of God considered in the Person of the Son the head of the Church are suited to give Relief Consolation and supportment unto Believers in all their distresses This Truth presents it self unto us from the use of the words in the Psalm and their Connection in the design of the Psalmist Under the consideration of his own mortality and frailty he relieves himself with thoughts of the Omnipotency and Eternity of Christ and takes Arguments from thence to plead for relief And this may a little further be unfolded for our use in the ensuing Observations 1. The Properties of God are those whereby God makes known himself to us and declares both what he is and what we shall find him to be in all that we have to deal with him He is infinitely Holy Just Wise Good Powerful c. And by our Apprehension of these things are we lead to that Acquaintance with the Nature of God which in this life we may attain Exod. 34.5 6 7. 2. God oftentimes declares and proposeth these properties of his nature unto us for our supportment Consolation and Relief in our Troubles Distresses and endeavours after Peace and Rest to our souls Isa. 40.27 28 29 30 31. 3. That since the Entrance of sin these Properties of God absolutely considered will not yield that Relief and satisfaction unto the souls of men which they would have done and did whilest man continued obedient unto God according to the Law of his Creation Hence Adam upon his sin knew nothing that should encourage him to expect any help pity or relief from him and therefore fled from his presence and hid himself The Righteousness Holiness Purity and Power of God all infinite eternal unchangeable considered absolutely are no way suited to the Advantage of sinners in any condition Rom. 1.32 Heb. 1.12 4. These Properties of the Divine Nature are in every person of the Trinity entirely so that each Person is so infinitely holy just wise good and powerful because each person is equally partaker of the whole Divine Nature and Being 5. The Person of the Word or the Eternal Son of God may be considered either absolutely as such or as designed in the Counsel Wisdom and Will of the Father by and with his own Will and Consent unto the work of Mediation between God and Man Prov. 8.22 27 28 29 30 31. And in him as such it is that the Properties of the nature of God are suited to yield relief unto Believers in every condition For 1. It was the Design of God in the Appointment of his Son to be Mediator to retrieve the communion between himself and his creature that was lost by sin Now man was so created at first as that every thing in God was suited to be a Reward unto him and in all things to give him satisfaction This being wholly lost by sin and the whole Representation of God to man becoming full of dread and terror all gracious intercourse in a way of special love on the part of God and spiritual willing Obedience on the part of man was intercepted and cut off God designing again to take sinners into a communion of Love and Obedience with himself it must be by Representing unto them his blessed Properties as suited to their encouragement satisfaction and reward And this he doth in the Person of his Son as designed to be our Mediator Heb. 1.2 3. For 2. The Son is designed to be our Mediator and the Head of his Church in a way of Covenant wherein there is an Engagement for the exerting of all the Divine Properties of the nature of God for the Good and
their hand With this Resolution they come upon the breadth of the earth and compass the Camp of the Saints and the beloved City Rev. 20.9 They go about their work with Glory and Terror as if they would do it in a day So they have done in all Ages so they continue to do to this day and what is the issue This City which they look on as an unwalled Town no way defensible or tenable is not yet taken by them nor ever shall be but there they fall before it one after another and their bones lye under the walls of the City they oppose They fall upon the Mountains of Israel and leave a stink behind them the shame and reproach of their Names unto Eternity Sometimes they seem to have prevailed and to have done their work but still the issue is that they dye or are destroyed and go down to the Pit and come under the feet of Christ leaving the City untaken Disappointment shame and everlasting punishment is their Portion And they find at last by experience that this feeble folk whom they so despise are Wise and have their Habitation in a Rock This pledge we have already of the Truth proposed that all who have formerly risen up in Enmity to the Kingdom of Christ are dead gone perished under his feet and have left their work undone as far from Accomplishment as the first day they undertook it The same shall be the Lot of those that are and those that follâw to the end of the world And when they have all done their utmost then shall the end be Then shall all their misery be compleated the Joy of the Saints filled and the Glory of Christ exalted For the Enemies themselves What can be more shameful unto them than to be so stupid as not to learn from the Experience of so many hundred of years to give over a work wherein never any prospered more miserable than to engage in that design wherein they must necessarily fall and be ruined More woful than to work out their own Eternal Destruction under the Wrath of Christ in a business wherein they had no success And what profit is it if for the present they grow a little rich with the gain of Oppression if there be a Worm in it that will devour both it and them What Advantage if they drink a little precious blood and find sweetness in it if it make them sick and swell and dye The beloved City still abides and their misery shall never end For the Saints what more joyful thing can there be than for them to take a view of these things to look backwards and see all the Nimrods of the earth that have opposed the Kingdom of Christ lying in shame and misery with their necks under the footstool of his feet There they may see Pharaoh lie and Nebuchadnezzar Nero Domitian Dioclesian with all their multitudes and all that have walked in their steps brought down to the sides of the Pit in shame and Eternal Misery for their Opposition to the Kingdom of Christ There are they fallen and perished all of them who laid their swordâ under heads and caused terror in the Land of the living And the like Prospect may they take of what is to come They may by faith see Babylon fallen the whole Conspiracy that is in the world against them and their Lord disappointed and all his Enemies that shall arise even to the Consummation of all things brought to ruine How may they triumph in a glorious Prospect of this certain and unavoidable Issue of the Opposition that is made to the Kingdom of their Redeemer And this must be the issue of these things For 1. God hath promised unto the Lord Christ from the foundation of the world that so it should be It was part of his Eternal Covenant and Compact with him as hath been declared And after the first promise of breaking the Serpents head and prevailing therein against the Enmity of his seed no season of the Church passed wherein the promises of the same success and issue were not renewed and hereunto do the Writings of Moses the Psalms and the Prophets bear witness And hereof it was that Enoch the seventh from Adam prophesied so expresly unto the Old world before the flood Jude v. 14 15. other Prophecies and Promises to the same purpose occurr every wherein the Scripture And this God also in several Ages for the greater pledge of his veracity typed out as in the Victory of Abraham over the four Kings representing the great Monarchies of the world wherein he had a pledge that he should be Heir of the World in his seed in the Conquest of Canaan the seat and inheritance of the Church by Joshua in the Successes and Victories of David and by many signal Instances given in the Visible ruine of the most potent Opposers of his interest in the world And it cannot be that this Word of God should be of none effect 2. The Lord Christ expects this Issue and Event of all things and shall not be frustrated in his Expectation Having received the Ingagement and faithful Promises of his Father he rests in the foresight of its accomplishment And thence it is that he bears all the Affronts that are put upon him all the Opposition that is made unto him and his Kingdom with Patience Long-suffering and Forbearance When we consider the injuries reproaches oppressions persecutions blasphemies that he is exposed unto in his Wayes his Servants his Spirit and Worship we are ready to admire at his patience as we ought to do that he breaks not forth against his enemies as a consuming fire But he knows the time and season that is allotted for the Execution of Vengeance upon them and nothing of their Pride Rage boasting or triumphing against him shall ever provoke him to anticipate their ruine so secure he is of their Destruction in the appointed season and so certain of their Day that is coming 3. He is himself furnished with Authority and Power for the accomplishment of this Work when and how he pleaseth He hath not only Assurance of the Fathers Concurrence but is himself also throughly armed and furnished with Power to destroy all his Enemies even in a moment And he will not fail to put forth his power in the appointed season he will bruise them all with a rod of Iron and dash them in pieces like a Potters vessel If all his Enemies should at once combine themselves against him should the world receive the utmost contribution of craft subtilty and strength that Hell is able to afford unto it what is it all to stand before the incomprehensible power of Jesus Christ See Rev. 6.16 4. His Glory and Honour require that it should be so This is a thing that he is very tender in God hath raised him up and given him Glory and Honour and care must be taken that it be not lost or impaired Now if his Enemies should go free if
pride and persecution Acts 12. And this Ministry of theirs is in an especial manner pointed unto in several places of the Revelation where the Judgements of God are foretold to be executed on the persecution of the world And this work they wait for in an holy Admiration of the Patience of God towards many a provoking Generation and are in a continual readiness to discharge it unto the uttermost when they shall receive their Commission so to do Dan. 7. 7. They carry the souls departed into Abrahams bosom Luke 16.22 8. Lastly The Ministry of Angels respects the general Resurrection and Day of Judgement The Lord Christ is every where described coming to Judgement at the last day attended with all his holy and glorious Angels Matth. 24.31 Chap. 25.31 2 Thess. 1.7 8. Jude 14.15 And great shall be their work towards the Elect in that day when the Lord Christ shall be admired even by them in all those that do believe For although the work of the Resurrection like that of the Creation is to be effected by the immediate Operation of Almighty Power without the interveniency of any secundary finite Agents limited in their Power and operation yet many things pâeparatory thereunto and consequents thereof shall be committed unto the Ministry of Angels By them are the signs and tokens of it to be proclaimed unto the world to them is the sounding of the last Trumpet and general summons given out unto all flesh to appear before Jesus Christ committed with all the glorious solemnity of the Judgement it self And as they bear and accompany the departing souls of the Saints into the receptacles of their rest in Heaven so doubtless also shall they accompany them in their joyful return unto their beloved old Habitations By them also will the Lord Christ gather them together from all parts wherein their redeemed bodies have been reduced into dust and so also at length by them bring all the heirs of salvation triumphantly into the full Possession of their inheritance And thus much may suffice to have spoken about the Ministry of Angels here mentioned by the Apostle by all which it farther appears how neither in their Nature nor their Office they are any way to be compared with the Son of God in his Ministry towards the Church Some deductions also for our especial Use and Instruction may here be added from what hath been spoken As 1. That we ought to be very careful to use sobriety in our Speculations and Meditations about this matter Herein doth the Caution of the Apostle take place in an especial manner that we should be wise unto sobriety Rom. 12.3 and not to think our selves wise above that which is written This some neglecting of old and endeavouring to intrude themselves into the things which they had not seen Col. 2.18 that is boasting of the knowledge and acquaintance with Angels which they had no ground for nor any safe Instruction in fell into Pride Curiosity Superstition and Idolatry as the Apostle in that place declareth And almost in all Ages of the Church men have failed on this account The Curiosity of the Jews we did in some measure before manifest To them in their Imaginations succeeded the Gnosticks whose portentous Aeones and Genealogies of inferiour Deities recounted by Irenaeus Origen Tertullian Epiphanius and others of the Antients were nothing but wicked and foolish Imaginations about Angels Unto them succeeded those about the beginning of the fourth Century who flatly Worshipped Angels and had Conventicles or private meetings for that purpose who are expresly condemned in the thirty fifth Canon of the Councel of Laodicea An. 364. in these words ãâã ãâã ãâã ãâã ãâã wherein they plainly adjudge that practice to be Idolatry and Apostasie from Jesus Christ. After these about the end of the fourth or beginning of the fifth Century He vented his curious speculations about their Hierarchy Orders and Operations who personated Dionysius the Areopagite of whom we spake before From them all did that sink of Idolatry Superstition and Heresies the Church of Rome derive her present Speculations Adoration Worship and Invocation of Angels But as these things are all of them without besides and against the Word in general so they are in particular expresly prejudged and condemned by the Apostle in the place to the Colossians before mentioned And of such kind of needless useless unprofitable dangerous Speculations we are to beware and many of them I could in particular recite but that I would not teach them unto any by condemning them before all but yet 2. Danger should not deter us from Duty Because some have miscarried in this matter we ought not therefore wholly to neglect it there being so great a concernment of the glory of God and our own good enwrapped therein Had others erred or wandred indeed because they had neither Way to walk in or Guide to attend unto it had been sufficient to restrain us from attempting any thing in this matter but whereas it is evident that they wilfully neglected the Way or pressed farther than the paths of it lead them and despised their Guide following their own imagination instead thereof shall others be discouraged in their Duty whereas they may avoid their miscarriages Wary indeed this may and ought to make us in our enquiries but not neglective of our duties We have the Word of God for our Way and Guide if we go not besides it if we go not beyond it we are as safe when we treat of Angels as if we treated of Worms We have seen in part of what signal use their Ministry is as unto our good and the glory of Jesus Christ. And it is pride to the height not to enquire after what may be known because there are many things that we may not know nor comprehend If that take place it will debar us from all search into the Mysteries of the Gospel For upon our utmost Attainments we know but in part Gods Revelation is the Object of our knowledge So far as that is made and given so far we may enquire and learn Besides it is the height of Ingratitude not to search after what may be known of this great Priviledge and Mercy whereof we are made partakers in the Ministry of Angels God hath neither appointed nor revealed it for nothing He expects a reverence of Praise and Glory for it and how can we bless him for it when we know nothing of it This Ministry then of Angels is that which with sobriety we are in a way of Duty to enquire into 3. Let us on this account glorifie God and be thankful Great is the Priviledge manifold are the Blessings and Benefits that we are made partakers of by this Ministry of Angels Some of them have been before recounted What shall we render for them and to whom Shall we go and bow our selves down to the Angels themselves and pay our homage of Obedience unto them They all cry out with one accord see
person For neither did the Church of the Jews hear the Law as it was pronounced on Horeb by Angels but had it confirmed unto them by the wayes and means of Gods appointment And he doth not say meerly that the Word was taught or preached unto us by them but ãâã ãâã ãâã ãâã ãâã it was confirmed made firm and stedfast being delivered infallibly unto us by the Ministry of the Apostles There was a divine ãâã ãâã ãâã ãâã ãâã firmness certainty and infallibility in the Apostolical Declaration of the Gospel like that which was in the Writings of the Prophets which Peter comparing with Miracles calls ãâã ãâã ãâã ãâã ãâã a more firm stedfast and sure Word And this Infallible certainty of their word was from their Divine Inspiration Sundry Holy and Learned men from this Expression confirmed unto us wherein they say the Writer of this Epistle placeth himself among the number of those who heard not the word from the Lord himself but only from the Apostles conclude that Paul cannot be the Penman thereof who in sundry places denyeth that he received the Gospel by Instruction from men but by immediate Revelation from God Now because this is the only Pretence which hath any Appearance of Reason for adjudging the writing of this Epistle from him I shall briefly shew the invalidity of it And 1. It is certain that this term U S comprizes and casts the whole under the condition of the generality or major part and cannot receive a particular Distribution unto all Individuals For this Epistle being written before the Destruction of the Temple as we have demonstrated it is impossible to apprehend but that some were then living at Jerusalem who attended unto the Ministry of the Lord himself in the dayes of his flesh and among them was James himself one of the Apostles as before we have made it probable so that nothing can hence be concââdeâ to every individual as though none of them might have heard the Lord ãâ¦ã The Apostle hath evidently a respect unto the foundation of the Church ãâ¦ã at Hierusalem by the preaching of the Apostles immediately after thâ ãâ¦ã of the Holy Ghost upon them Acts 2.3 4 5. which as he was not hââ ãâ¦ã âââed in so he was to mind it unto them as the beginning of their faith and ãâ¦ã 3. Paul himself did not hear the Lord Christ teaching Personally on the earth ãâã he began to reveal the great salvation 4. Nor doth he say that those of whom hââpââks were originally instructed by the Hearers of Christ but only that by them the Word was confirmed unto them and so it was unto Paul himself Gal. 2.1 2. But 5. yet it is apparent that the Apostle useth an ãâã ãâã ãâã ãâã ãâã placing himself among those unto whom he wrote though not personally concerned in every particular spoken a thing so usual with him that there is scarce any of his Epistles wherein sundry instances of it are not to be found See 1 Cor. 10.8 9. 1 Thess. 4.17 The like is done by Peter 1 Epist. 3.4 Having therefore in this place to take of all suspition of jealousie in his Exhortation to the Hebrews unto Integrity and Constancy in their profession entred his discourse in this Chapter in the same way of expression Therefore ought we as there was no need so there was no place for the change of the persons so as to say you instead of us So that on many accounts there is no ground for this Objection 4. He farther yet describes the Gospel by the Divine Attestation given unto it which also addes to the force of his Argument and Exhortation ãâã ãâã ãâã ãâã ãâã The word is of a double composition denoting a concurring testimony of God a testimony given unto or together with the testimony and witness of the Apostles Of what nature this testimony was and wherein it consisted the next words declare by Signs and Wonders Mighty works and Distributions of the Holy Ghost All which agree in the general nature of works supernatural and in the especial end of attesting to the truth of the Gospel being wrought according to the promise of Christ Matth. 16.17 18. by the ministery of the Apostles Acts 2.3 4. and in especial by that of Paul himself Rom. 15.19 2 Cor. 12.12 But as to their especial differences they are here cast under four heads The first are ãâã ãâã ãâã ãâã ãâã Signs that is miraculous works wrought to signifie the presence of God by his power with them that wrought them for the approbation and confirmation of the Doctrine which they taught The second are ãâã ãâã ãâã ãâã ãâã Prodigies Wonders works beyond the power of Nature above the Energie of natural causes wrought to fill men with wonder and admiration stirring men up unto a diligent attention to the Doctrine accompanied with them for whereas they surprize men by discovering ãâã ãâã ãâã ãâã ãâã a present divine power they dispose the mind to an embracing of what is confirmed by them Thirdly ãâã ãâã ãâã ãâã ãâã mighty works wherein evidently a mighty power the power of God is exerted in their operation And fourthly ãâã ãâã ãâã ãâã ãâã gifts of the Holy Ghost enumerated 1 Cor. 12. Ephes. 4.7 ãâã ãâã ãâã ãâã ãâã free gifts freely bestowed called ãâã ãâã ãâã ãâã ãâã divisions or distributions for the reason at large declared by the Apostle 1 Cor. 12.7 8 9 10 11. All which are intimated in the following words ãâã ãâã ãâã ãâã ãâã It is indifferent whether we read ãâã ãâã ãâã ãâã ãâã or ãâã ãâã ãâã ãâã ãâã and refer it to the will of God or of the Holy Ghost himself his own will which the Apostle guides unto 1 Cor. 12.11 As we said before all these agree in the same general nature and kind of miraculous operations the variety of expressions whereby they are set forth relating only unto some different respects of them taken from their especial end and effects The same works were in different respects Signs Wonders Mighty works and Gifts of the Holy Ghost But being effectual unto several ends they received these various denominations In these works consisted the divine attestation of the Doctrine of the Apostles God in and by them giving testimony from heaven by the ministration of his Almighty Power unto the things which were taught and his approbation of the Persons that taught them in their work And this was of especial consideration in dealing with the Hebrews For the delivery of the Law and the ministery of Moses having been accompanied with many signs and prodigies they made great enquiry after signs for the confirmation of the Gospel 1 Cor. 1.22 which though our Lord Jesus Christ neither in his own Person nor by his Apostles would grant unto them in their time and manner to satisfie their wicked and carnal curiosity yet in his own way and season he gave them forth for their conviction or to leave them
full assurance of understanding to the acknowledgement of the Mysterie of God and of the Father and of Christ Chap. 2.2 that is that they might have a spiritual and saving acquaintance with the Mysterie of this great salvation the Love Grace and Wisdom of God therein which without this Spirit of Wisdom and Revelation from above we shall not attain unto This then in the first place is to be sought after this are we to abide in constant Prayers and supplications for the teaching instructing revealing enlightning Work and Efficacy of this Spirit that we may be enabled to look into these deep things of God that we may in some measure with all Saints comprehend them and grow wise in the Mysterie of salvation Solomon tells us how this wisdom is to be obtained Prov. 2.3 4 5. If thou cryest after knowledge and liftest up thy voyce for understanding if thou seekest for her as for silver and searchest for her as for hid treasures then shalt thou understand the fear of the Lord and find the knowledge of God It is by praying crying supplications with diligence and perseverance that we attain this Wisdom abide herein or all other attempts will prove but vain How many poor souls otherwise weak and simple have by this means grown exceeding wise in the Mysterie of God And how many more wise in this world through the neglect of it do walk in darkness all their dayes Secondly Diligent study of the Word wherein this Mysterie of God is declared and proposed unto our faith and holy contemplation but this hath been spoken unto in part already and must again be considered and so need not here to be insisted on Thirdly Sincere love unto and delight in the things that are by the Spirit of God revealed unto us is another part of this duty Herein our Apostle declares what was his frame of heart Phil. 3.8 How doth his heart triumph in and rejoyce over the knowledge he had obtained of Jesus Christ and then indeed do we know any thing of the Grace of God aright when our hearts are affected with what we know Peter tells us that the Saints of old in their believing rejoyced with joy unspeakable and full of glory 1 Ep. 1.8 They discovered that in Christ which maââ their hearts leap within them and all their affections to overflow with delight and joy And this is an Essential part of this Holy Admiration which distinguisheth it from that barren fruitless notional speculation of it which some are contented withall This are we to stir up our hearts unto in all our Meditations of the Grace of God and not to rest untill we find them affected satisfied and filled with an holy complacency which is the most eminent evidence of our interest in and Union unto the things that are made known unto us Fourthly All these things are to be attended with thankfulness and praise This the Apostle was full of and brake forth into when he entred upon the description of this Grace Eph. 1.3 4. and this will be the frame of his heart who is exercised unto an holy admiration of it When our Lord Jesus Christ considered the Grace of God in revealing the mysteries of this salvation unto his Disciples it is said of him that he reioyced in Spirit Luke 10.21 ãâã ãâã ãâã ãâã ãâã his Spirit leaped in him and he breaks forth into a solemn Doxologie giving Praise and Glory unto God And is it not their duty to whom they are revealed to do that which out of love unto them our Lord Christ Jesus did on their behalf Thankfulness for the things themselves thankfulness for the Revelation of them thankfulness for the Love of God and the Grace of Jesus Christ in the one and the other is a great part of this duty Secondly This will teach us what esteem we ought to have of the Word of the Gospel by which alone this great salvation is revealed and exhibited unto us the great means and instrument which God is pleased to use in bringing us unto a participation of it This one consideration is enough to instruct us unto what valuation we ought to make of it what price we should set upon it seeing we cannot have the pearl without the purchase of this Field Some neglect it some despise it some persecute it some look upon it as foolishness some as weakness but unto them that believe it is the power of God and the wisdom of God To further us in this duty I shall take up some of those considerations which the words we insist upon do offer unto us and thereby also pass through what yet remains for our instruction in them And we may consider 1. The Excellency and Preheminence of the Gospel which ariseth from the first Revealer that is the Lord Christ the Son of God It was begun to be spoken unto us by the Lord Herein the Apostle prefers it before the Law It is that Word which the Son came to reveal and declare from the bosome of the Father and surely he deserves to be attended unto Hence it is so often called the Word of Christ and the Gospel of Christ not only because it treateth of him but because it proceedeth from him and on that account is worthy of all Acceptation And 2. To neglect the Gospel is to neglect and despise the Son of God who was the Author of it and consequently the Love and Grace of God in sending him So the Lord Christ tells them that preach the Gospel he that despiseth you despiseth me and he that despiseth me despiseth him that sent me Neglect of the Gospel reflects immediately upon the Lord Christ and the Father and therefore our Apostle bids us take heed that we despise not him who spake from Heaven which can be no otherwise done but by neglect of his word Some pretend to honour Christ but they have no regard for his Word yea they may say of it as Ahab of Micaiah that they hate it and have therefore some of them endeavoured to extirpate the preaching of it out of the world as the Papists have done at least have looked on it as an useless thing that the Church might be well enough without But such men will find themselves mistaken when it is too late to seek after a remedy the true Cause of their hatred unto the word is because they can find no other way to express their hatred unto Christ himself Neither did ever any man hate or loath the Gospel but he that first hated and loathed Jesus Christ but against the Word they have many pretences against the Person of Christ none that are as yet passable in the world This makes the Word to bear that which is intended against Christ himself and so will he interpret it at the last day 3. Consider that this Word was confirmed and witnessed unto from Heaven by the mighty Works and Miracles which attended the dispensation thereof So our Apostle here informs us and
world though usually by that expression they intend the World of future bliss But the world here intended is no other but the promised state of the Church under the Gospel This with the Worship of God therein with especial Relation unto the Messiah the Author and Mediator of it administring its heavenly things before the Throne of Grace thereby rendring it spiritual and heavenly and diverse from the state of the Worship of the Old Testament which was worldly and carnal was the World to come that the Jews looked for and which in this place is intended by the Apostle This we must farther confirm as the foundation of the ensuing Exposition That this then is the intendment of the Apostle appeareth First From the limitation annexed ãâã ãâã ãâã ãâã ãâã concerning which we treat This is the world whereof he treats with the Hebrews in this Epistle namely the Gospel-State of the Church the Worship whereof he had in the words immediately foregoing pressed them unto the observation of And not only so but described it also by that State wherein the miraculous Gifts of the Holy Ghost were given and enjoyed And the mention of them in the words directly preceding is that description of the World to come which the Apostle in these words refers unto concerning which we speak And the Tradition of this New World or the Restauration of all things under the Messiah was one of the principal Reports of Truth received among the Jews which the Apostle presseth them withall Some suppose that ãâã ãâã ãâã ãâã ãâã we speak is put for ãâã ãâã ãâã ãâã ãâã we have spoken and would have it refer unto Ch. 1.6 But what the Apostle there intendeth by the World we have sufficiently evinced and declared The World there by an usual Synechdoche is put for the habitable earth the ãâã ãâã ãâã ãâã ãâã which the Son of God made and came unto John 1.11 Here a certain state and condition of things in the world about which he treated with the Hebrews is intended Besides they who would thus change the word Grotius Crellius Schlictingius by the world Chap. 1.6 understand Heaven it self the state of Glory which is not here insisted on by the Apostle For Secondly He treats of that which was already done in the crowning of Jesus with Glory and Honor as the words following do manifest This crowning of him was upon his Ascension as we have before proved at large Then was not the state of Glory made subject unto him because it was not then nor is yet in being And therefore they who turn we speak into we have before spoken are forced also to pervert the following words and to interpret he hath made all things subject unto him he hath purposed or decreed so to do both without cause or reason The World whereof the Apostle treats was immediately made subject to Jesus that is the Church of the New Testament when God anointed him King upon his holy Hill of Sion and therefore in the Psalm is there mention made of those other parts of the Creation to be joyned in this subjection that have no Relation unto Heaven Thirdly The Apostle doth not treat directly any where in this Epistle concerning Heaven or the world of the blessed to come he frequently indeed mentions Heaven not absolutely but as it belongs unto the Gospel world as being the place of the constant residence of the High Priest of the Church and wherein also the Worship of it is through faith celebrated Fourthly The Apostle in these words insists on the Antithesis which he pursueth in his whole discourse between the Judaical and Evangelical Church-state for what ever power Angels might have in and over things formerly this World to come saith he is not made subject unto them Now it is not Heaven and Glory that he opposeth to the Judaical Church-state and Worship but that of the Gospel as we shall find in the progress of the Epistle which is therefore necessarily here intended Fifthly If by the World to come the eternal blessed state of Glory be designed to begin at or after the general Judgment then here is a promise that that blessed estate shall de novo be put in subjection to Jesus Christ as Mediator but this is directly contrary unto what is else-where revealed by the same Apostle concerning the transactions between the Father and the Son as Mediator at that day 1 Cor. 15.28 And when all shall be subdued unto him then shall the Son also himself be subject unto him who put all things under him that God may be all in all Which words if they do not absolutely assert the ceasing of the Kingdom of the Mediator but only the order of all things unto Eternity in their subjection unto God by Christ yet they are plainly exclusive of the grant of a new Power or Authority unto him or of a-new making subject of all things unto him Adde unto all this that the Apostle proves the subjection of this world unto the Lord Christ and not unto Angels by a testimony expressing directly the present things of this world antecedent unto the day of Judgment From what hath been discoursed we conclude that the World to come here expressed is the State and Worship of the Church under the Messiah called so by the Apostle according to the usual appellation which then it had obtained among the Jews and allowed by him until the Mosaical Church-state was utterly removed And he afterwards declares how this comprized Heaven it self also because of the Residence of our High Priest in the Holiest not made with hands and the continual admission of the Worshippers unto the Throne of Grace This is the subject of the Apostles Proposition that concerning which he treats Concerning this World the Apostle first declares negatively that it is not made subject unto Angels The subjecting of this World to come unto any is such a disposal of it as that he or they unto whom it is put in subjection should as the Lord of it erect institute or set it up rule and dispose of it being erected and judge or reward it in the end of its course and time This is denied concerning Angels and the denial proved tacitly because no such thing is testified in the Scripture And herein the Apostle either preventeth an Objection that might arise from the power of the Angels in and over the Church of old as some think or rather proceeds in his design of exalting the Lord Jesus above them and thereby prefers the Worship of the Gospel before that prescribed by the Law of Moses For he seems to grant that the old Church and Worship were in a sort made subject unto Angels this of the World to come being solely and immediately in his power who in all things was to have the preeminence And this will farther appear if we consider the instances before mentioned wherein the subjection of this World to come unto any doth consist First It was
not put in subjection unto Angels in its Erection or Institution That work was not committed unto them as the Apostle declares in the entrance of this Epistle They did not reveal the Will of God concerning it nor were intrusted with Authority to erect it Some of them indeed were employed in messages about its preparatory work but they were not employed either to reveal the mysteries of it wherewith they were unacquainted nor authoritatively in the Name of God to erect it For the Wisdom of God in the nature and mystery of this work they knew not but by the effects in the work it self Ephes. 3.9 10. which they looked and enquired into to learn and admire 1 Pet. 1.12 and therefore could not be intrusted with authority for its Revelation and the building of the Church thereon But things were otherwise of old The Law which was the foundation of the Judaical Church-state was given by the Disposition of Angels Acts 7.53 Gal. 3.19 And our Apostle here calls it the Word spoken by Angels They were therefore intrusted by God to give the Law and the Ordinances of it unto the people in his Name and Authority which being the foundation of the Mosaical Church-state it was so far put in subjection unto them Secondly It is not put in subjection unto Angels as to the Rule and disposal of it being erected Their Office in this world is a Ministery chap. 1.13 not a Rule or Dominion Rule in or over the Church they have none but are brought into a co-ordination of service with them that have the testimony of Jesus Rev. 19.10 chap. 22.9 being equally with us subjected unto him in whom they and we are gathered into one head Ephes. 1.10 And from their ministerial presence in the Congregations of Believers doth our Apostle press women unto modesty and sobriety in their habit and deportment 1 Cor. 11.10 And the Church of old had an apprehension of this truth of the presence of an Angel or Angels in their Assemblies but so as to preside in them Hence is that caution relating to the Worship of God Eccles. 5.5 6. Better it is that thou shouldst not vow than thou shouldest vow and not pay suffer not thy mouth to cause thy flesh to sin neither say thou before the Angel that it was an errour why should God be angry at thy voice and destroy the work of thine hands By vowing and not paying a man brought upon his flesh that is himself and his posterity a guilt not to be taken away with excuses of haste or precipitation made unto the Angel presiding in their Worship to take an account of its due performance It is true the absolute sovereign power over the Church of old was in the Son of God alone but an especial immediate power over it was committed unto Angels And hence was the Name of ãâã ãâã ãâã ãâã ãâã God Judge Mighty One communicated unto them namely from their Authority over the Church that Name expressing the Authority of God when unto him ascribed And because of this their acting in the Name and representing the Authority of God the Saints of old had an apprehension that upon their seeing of an Angel they should die from that saying of God that none should see his face and live Exod. 33.20 So Manoah expresly Judg. 13.22 He knew that it was an Angel which appeared unto him and yet says to his wife We shall surely die because we have seen ãâã ãâã ãâã ãâã ãâã an Angel vested with the Authority of God And hence it is not unlikely but that there might be a respect or Worship due unto the Angels under the Old Testament which themselves declare not to be meet for them under the New Rev. 19. not that they are degraded from any Excellency or Priviledge which before they enjoyed but that the Worshippers under the New Testament through their Relation unto Christ and the Exaltation of their nature in his Person are delivered from that under-age estate wherein they differed not from servants Gal. 4.1 and are advanced into an equality of liberty with the Angels themselves Heb. 12.24 25. Ephes. 1.10 chap. 3.14 15. As amongst men there may be a respect due from an inferiour to a superiour which may cease when he is advanced into the same condition with the other though the superiour be not at all abased And to this day the Jews contend that Angels are to be adored with some kind of Adoration though they expresly deny that they are to be invocated or prayed unto Furthermore about their Power and Authority in the disposal of the outward concernments of the Church of old much more might be declared from the Visions of Zechary and Daniel with their works in the two great typical deliverances of it from Aegypt and Babylon But we must not here insist on particulars Thirdly as to the power of judging and rewarding at the last day it is openly manifest that God hath not put this world to come in subjection unto Angels but unto Jesus alone This then is the main Proposition that the Apostle proceeds upon in his present Argument The most glorious effect of the Wisdom Power and Grace of God and that wherein all our spiritual concernments here are enwrapped consists in that blessed Church state with the eternal consequences of it which having been promised from the foundation of the world was now to be erected in the days of the Messiah That you may saith he no more cleave unto your old institutions because given out unto you by Angels nor hearken after such works of wonder and terrour as attended their Disposition of the Law in the Wilderness consider that this world so long expected and desired this blessed estate is not on any account made subject unto Angels or committed unto their disposal the Honour thereof being entirely reserved for another Having thus fixed the true and proper sense of this verse we may stop here a little to consult the Observations that it offers for our own instruction Many things in particular might be hence educed but I shall insist on one only which is comprehensive of the design of the Apostle and it is That This is the great priviledge of the Church of the Gospel that in the things of the Worship of God it is made subject unto and immediately depends upon the Lord Jesus Christ and not any other Angels or Men. That this is the priviledge thereof and that it is a great and blessed priviledge will both appear in our consideration of what it is and wherein it doth consist And among many other things these ensuing are contained therein 1. That the Lord Christ is our Head So it was promised of old that their King should pass before them and the Lord on the head of them Mic. 2.13 He shall be their King Head and Ruler God hath now gathered all things all the things of his Church into an Head in Christ Ephes. 1.10 They were all scattered and
disordered by sin but are now all recollected and brought into order under one Head Him hath he given to be Head over all things unto the Church verse 22. The whole Sovereignty over all the whole Creation that is committed unto him is only for this end that he may be the more perfect and glorious Head to the Church He is that Head on which the whole body hath its orderly and regular dependance Ephes. 4.15 16. The head of the body the Church Col. 1.18 The head of every man that is of every believer 1 Cor. 11.3 Ephes. 5.23 And this is every where proposed both as our great Honour and our great Advantage To be united unto him subjected unto him as our Head gives us both honour and safety What greater honour can we have than to be free-men of that Corporation whereof he is the Head than to be subjects of his Kingdom What greater safety than to be united unto him insâparably who is in Glory invested with all Power and Authority over the whole Creation of God every thing that may do us good or evil 2. That he is our only Head The Church is so put in subjection unto the Lord Christ as not to be subject unto any other It is true the Members of the Church as men on the earth have other Relations in respect whereof they are or may be subject one to another Children unto Parents Servants unto Masters People unto Rulers but as they are Members of the Church they are subject unto Christ and none other If any other were or might be an Head unto them they must be Angels or men As for Angels we have it here plainly testified that the Church is not made subject in any thing unto them And amongst men the Apostles of all others might seem to lay the justest claim to this Priviledge and Honor. But they openly disclaim any pretence thereunto So doth Paul 2 Cor. 1.24 We have no Dominion Rule Lordship Headship over your faith any thing that concerns your obedience to God and your Worship but are helpers of your joy And again saith he We preach not our selves but Jesus Christ the Lârd the only Lord and our selves your servants for Jesus sake 2 Cor. 4.5 And Peter as it should seem foreseeing that some who should come after would pretend unto such Preheminence warns the Elders that they should not think themselves Lords over Gods heritage 1 Pet. 5.3 And this they did in pursuit of the instructions and charge which their Lord and Master gave them Matth. 23.25 26 27. where he warns them that they should neither think of Dignity nor Dominion over the Church but apply themselves with all Humility unto the service of it for which he else-where addes his reason namely that all his Disciples have one Lord and Master and no more Joh. 13.13 Matth. 23.9 10. And it is a woful confusion that the Papists run themselves into in this matter For first they put the whole Church into subjection unto a man whom they call the Pope the common Father and Master of Christians the Head of the Church and then subject both him and it unto Angels in the Adoration and Invocation of them the greatest subjection possible when the Scripture assigneth one only Head of the Church expresly even the Lord Jesus and fully declares that it is not put in subjection unto Angels at all But to pass them by the Lord Christ is not only thus the only Head in general unto the whole Church but also unto every individual Believer in the Church The Head of every man is Christ 1 Cor. 11.3 He is so to every believer respectively and severally and that in both those senses wherein he is an Head that is according to the natural and metaphorical use of the word For 1. He is the only Head of Vital Influence to the whole Church and every member thereof As from the natural Head all influences of life for subsistence motion acting guidance and direction are communicated unto the whole body and to every member thereof so from the Lord Christ alone as he is the spiritually vital Head of the Church in whom are the springs of life and all quickning grace there are communicated unto the whole Church and every believer therein both the first quickning vital principle of life it self and all succeeding supplies and influences of grace for the enlivening strengthning acting guiding and directing of them This himself declares by comparing the Relations of all believers unto him unto that of branches unto the Vine Joh. 15.2 4. which have no life but by vertue of their union unto the Vine nor sap for fruitfulness but what is derived therefrom which he teacheth expresly verse 5. Without me saith he ye can do nothing And this the Apostle lively sets out unto us in the similitude of the natural body Col. 2.19 And this placing of all fulness in the Lord Christ as the Head of the Church that thence the whole and every member of it might derive needful supplies to themselves is fully taught us in the Gospel Hence the Church is called the fulness of Christ Ephes. 1.2 3. or that whereunto Christ communicates of his All-fulness of Grace until it comes unto the measure or degree of growth and perfection which he hath graciously assigned unto it And none I suppose will contend but that the Lord Christ is the alone and only Head of the Church in this sense It hath not a spiritual dependance on any other for grace There is indeed I know not what monster lies in the Opinion of them who take upon themselves to confer grace unto others by vertue of such things as they do unto them or for them but this we do not now consider If any man think he may have grace from any but Christ alone be they Angels or men let him turn himself unto them but withall know assuredly that he forsakes the Fountain of living waters for broken cisterns which will yield him no relief 2. He is the only Head of Rule and Government unto the whole Church and every member thereof This Rule or Government of the Church concerneth all that Obedience which it yields unto God in his Worship And unto an Head herein it is required that he give perfect Rules and Laws for all things necessarily belonging thereunto and to take care that they be observed And here a great contest ariseth in the world The Papists in behalf of their Pope and others under him contend to be sharers with the Lord Christ in this his Headship and fain they would perswade us that he himself hath appointed that so it should be The Scripture tells us that he was faithful in the whole house of God as was Moses and that as a Lord over his own house to erect rule and establish it and himself when he gives commission unto his Apostles bids them to teach men to do and observe all that he had commanded them And accordingly they
Exposition of another part of Christs Mediation as prophesied of in this place For though he was so lessened yet it was not on his own account but that by the grace of God he might taste death for every man Secondly For the other part of the testimony We see saith he upon the evidences mentioned that he is crowned with glory and honour and consequently that all things are put under his feet So that the whole testimony in both parts of it is verified in him and in him alone And hereby he fully evinceth what he had before proposed unto confirmation namely the preheminence of Jesus the Messiah above the Angels or principal Administrators of the Law in this especial instance That the world to come was put into subjection unto him and not unto them and therefore in the state of the Church intended in that expression are his Teachings his Doctrine his Worship diligently to be attended unto by all those who desire to be partakers of the promises and good things thereof Secondly There seems to be a ãâã ãâã ãâã ãâã ãâã in the words by a transposition of some expressions from their proper place and coherence which must be removed ãâã ãâã ãâã ãâã ãâã Some would have those words ãâã ãâã ãâã ãâã ãâã to belong to the subject of the Proposition whose praedicate alone is crowned with glory and honour whereof the suffering of death is inserted as the meritorious cause So reading the words to this purpose We see that Jesus who was for a little while made lower than the Angels for his suffering of death is crowned with glory and honour Others would have Jesus alone to be the subject of the Proposition of whose praedicate there are two parts or two things are affirmed concerning him First that he was made lower than the Angels the reason whereof is added namely that he might suffer death which is farther explained in the close of the verse by the addition of the Cause and End of that his suffering That by the grace of God he might taste of death for every man so reading the words to this purpose We see Jesus made lower than the Angels for the suffering of death crowned or and crowned with glory and honour The difficulty principally consists in this only namely whether the Apostle by ãâã ãâã ãâã ãâã ãâã for the suffering of death intend the final cause of the humiliation of Christ he was made low that he might suffer death or the meritorious cause of his Exaltation for or because he suffered death he was crowned with glory and honour And the former seems evidently the intention of the words according to the latter resolution of them and our application of the testimony fore-going For 1. if the cause and means of the Exaltation of Christ had been intended it would have been expressed by ãâã ãâã ãâã ãâã ãâã requiring a Genitive case where the cause or means of any thing is intended but ãâã ãâã ãâã ãâã ãâã expresseth the end of what was before affirmed 2. These words for the suffering of death must express either the minoration and humiliation of Christ or the end of it if they express the end of it then we obtain that which is pleaded for he was made less that he might suffer If they express his minoration it self then the end of it is contained only in the close of the verse that he might taste of death for every man In which exposition of the words the sense would be that he suffered death that by the grace of God he might taste death which is no sense at all 3. If those words denote only the means or meritorious cause of the Exaltation of Christ I enquire what is the medium intended of that end in the close ãâã ãâã ãâã ãâã ãâã that he by the grace of God he might taste death The word ãâã ãâã ãâã ãâã ãâã that so plainly refers unto some preparatory means preceding which in this way can be nothing but the crowning him with glory and honour which we know was not the means but the effect of it He was humbled not exalted that he might taste of death 4. The Apostle doth not meerly take it for granted that Jesus was for a little while made lesser than the Angels but asserts it as proved in the testimony insisted on whereunto he subjoyns the end of that his comparative minoration because he intended it as the especial subject of his ensuing discourse This therefore is the importance and natural order of the words But we see Jesus crowned with glory and honour who was for a little while made lower than the Angels for the suffering of death that he by the grace of God might taste death for every man And the only reason of the transposition of the words consisteth in the Apostles following the order of the things testified unto by the Psalmist first his Humiliation then his Exaltation and yet connecting that which he would next treat of unto that which was first laid down passing by the other as now sufficiently confirmed Thirdly The general design of the words and their order being cleared we shall open them in particular seeing that besides the application of the testimony of the Psalmist unto the Lord Jesus now vindicated there is an assertion in them containing that which of all other things was of most difficult acceptation with the Jews upon the account whereof the Apostle confirms it with many reasons in the verses following to the end of this Chapter And indeed we have here the sum of the Gospel and the Doctrine of it concerning the Person and Office of the Messiah asserted and vindicated from the prejudicate opinions of many of the Jews under these two heads 1. That the salvation and deliverance that God had promised and intended to accomplish by the Messiah was spiritual and eternal from death sin Sathan and hell ending in everlasting glory not temporal and carnal with respect unto the world and the concomitants of it in this life as they vainly imagined 2. That this salvation could be no otherwise wrought nor brought about but by the Incarnation Suffering and death of the Messiah not in especial by Arms War and mighty Power as the People was of old led into Canaan under the conduct of Joshua the Captain of that salvation and as some of them expected yet to be saved and delivered by the Messiah Now the Apostle strengthning his discourse by multiplicity of reasons and arguments he doth not only in these words apply his testimony to what he had before proposed unto confirmation namely the subjection of the world to come unto Christ but also lays in it the springs of those two other Principles which we have mentioned and whose proof and confirmation in the next verses he pursues Sundry things as we have partly seen are contained in the words as first the Exinanition and Humiliation of Christ We see Jesus for a little while made lower and brought into a
frequent use when respecting God as its Object it is to praise by Hymns or Psalms as the Apostle here ãâã ãâã ãâã ãâã ãâã tibi hymnos cânam or te hymnis celebrabo I will sing hymns unto thee or praise thee with hymns which was the principal way of setting forth Gods praise under the Old Testament It is not certain whence the second Testimony is taken Some suppose it to be from Isa. 8.17 from whence the last also is cited The words of the Prophet there ãâã ãâã ãâã ãâã ãâã are rendered by the LXX ãâã ãâã ãâã ãâã ãâã the words here used by the Apostle But there are sundry things that will not allow us to close with this supposal First The Original is not rightly rendered by the LXX and as we shall see the Apostles words do exactly express the Original in another place Besides ãâã ãâã ãâã ãâã ãâã is never but in this place and once more turned into ãâã ãâã ãâã ãâã ãâã by the LXX but is constantly rendered by them ãâã ãâã ãâã ãâã ãâã or ãâã ãâã ãâã ãâã ãâã So that it is not improbable but that these words might be inserted into the Greek Text out of this place of the Apostle there being some Presumptions and likelihoods that it was the place intended by him especially because the next Testimony used by the Apostle consists in the Words immediately ensuing these in the Prophet But yet that yields another Reason against this supposition For if the Apostle continued on the words of the Prophet to what end should he insert in the midst of them that constant note of proceeding unto another Testimony ãâã ãâã ãâã ãâã ãâã and again especially considering that the whole Testimony speaks to the same purpose We shall then referr these words unto Psal. 18.2 ãâã ãâã ãâã ãâã ãâã which the LXX render ãâã ãâã ãâã ãâã ãâã I will hope in him the Apostle more properly ãâã ãâã ãâã ãâã ãâã I will put my trust in him And that that Psalm had respect unto the Lord Christ and his Kingdom our Apostle sheweth elsewhere by citing another Testimony out of it concerning the calling of the Gentiles Rom. 15.9 Nor was the latter part of the Psalm properly fulfilled in David at all The last Testimony is unquestionably taken out of Isa. 8.17 where the words are ãâã ãâã ãâã ãâã ãâã and rendered by the LXX as here by the Apostle ãâã ãâã ãâã ãâã ãâã is properly nati ãâã ãâã ãâã ãâã ãâã or ãâã ãâã ãâã ãâã ãâã those that are begotten or born of any one whilest they are in their tender age But it may be rendered by ãâã ãâã ãâã ãâã ãâã as it is by the LXX Gen. 30.36 Chap. 32.22 Chap. 33.1 2. which is children in a larger sense Verse 11 12 13. For both he that sanctifieth and they who are sanctified are all of one for which cause he is not ashamed to call them brethren saying I will declare thy name unto my brethren in the midst of the Church will I sing praise unto thee And again I will put my trust in him And again behold I and the children which God hath given me The words contain First A farther Description of the Captain of salvation and the sons to be brought unto Glory by him mentioned in the Verse foregoing taken from his Office and Work towards them and the Effect thereof upon them He that sanctifieth and they that are sanctified which is the subject of the first Proposition in these words Secondly An Assertion concerning them they are all of one Thirdly A natural consequence of that Assertion which includes also the scope and design of it He is not ashamed to call them brethren Fourthly The confirmation hereof by a Triple Testimony from the Old Testament First He describes the Captain of salvation and the Sons to be brought unto glory by their mutual Relation to one another in sanctification He is ãâã ãâã ãâã ãâã ãâã he that sanctifieth and they are ãâã ãâã ãâã ãâã ãâã they that are sanctified That it is the Son the Captain of salvation that is intended by the sanctifier both what the Apostle affirms immediately of him and them and the ensuing Testimonies whereby he confirms it do make evident And as in the Verse foregoing giving an account why God would have Christ to suffer he describes him by that Property of his Nature which includes a necessity of his so doing so setting forth the Causes on our part of that suffering and the grounds of our advantage thereby he expresseth him and the children by those terms which manifest their Relation unto one another and which they could not have stood in had they not been of the same nature as he afterwards declares Now the same word being here used actively and passively it must in both places be understood in the same sense the one expressing the Effect of the other As Christ sanctifies so are the children sanctified And the Act of Christ which is here intended is that which he did for the Sons when he suffered for them according to Gods appointment as v. 10. Now as was said before to sanctifie is either to separate and to dedicate unto sacred Use or to purifie and make realây holy which latter sense is here principally intended Thus when the Apostle speaks of the effects of the Offerings of Christ for the Elect he distinguisheth between their ãâã ãâã ãâã ãâã ãâã or consummation and their ãâã ãâã ãâã ãâã ãâã or sanctification Chap. 10.14 ãâã ãâã ãâã ãâã ãâã by one offering he consummated or perfected the sanctified First He sanctifieth them and then dedicates them unto God so that they shall never more need any Initiation into his Favour and service This work was the Captain of salvation designed unto the children that were to be brought unto glory being in themselves unclean and unholy and on that account separated from God he was to purge their natures and to make them holy that they might be admitted into the favour of and find acceptance with God And for the Nature of this work two things must be considered 1. The Impetration of it or the Way and Means whereby he obtained this Sanctification for them and 2. The Application of that Means or real effecting of it The first consisteth in the sufferings of Christ and the merit thereof Hence we are so often said to be sanctified and washed in his blood Eph. 5.25 Acts 20.32 Rev. 1.5 and his blood is said to cleanse us from all our sins 1 John 1.7 As it was shed for us he procured by the merit of his Obedience therein that those for whom it was shed should be purged and purified Titus 2.14 The other consists in the effectual workings of the Spirit of Grace communicated unto us by vertue of the bloodshedding and sufferings of Christ as the Apostle declares Tit. 3.4 5 6. And they who place this sanctification meerly on the Doctrine and Example of Christ as Grotius on this place
she might be meet for him And the Lord Christ taking this Bride unto himself by the conquest he hath made of her must by Sanctification make them meet for this Relation with himself And therefore he doth it Ephes. 5.25 26. Christ loved the Church and gave himself for it that he might sanctifie and cleanse it with the washing of water by the word v. 27. that he might present it unto himself a glorious Church not having spot or wrinkle or any such things but that it should be holy and without blemish This it became him to do this was the End why he did it he sanctifieth his Church that he may present it a meet Bride or Spouse unto himself The like may be said of all other Relations wherein the Lord Christ stands unto his people there is no one of them but makes their sanctification absolutely necessary On the part of the Children themselves for unless they are Regenerate or born again wherein the foundation of their sanctification is laid they can by no means enter into the Kingdom of God It is this that makes them meet for the inheritance of the Saints in light As without it they are not meet for their Duty so are they not capable of their Reward Yea Heaven it self in the true light and notion of it is undesirable unto an unsanctified person Such an one neither can nor would enjoy God if he might In a word There is no one thing required of the Sons of God that an unsanctified Person can do no one thing promised unto them that he can enjoy There is surely then a woful mistake in the world If Christ sanctifier all whom he saves many will appear to have been mistaken in their Expectations another day It is grown amongst us almost an Abhorrency unto all flesh to say that the Church of God is to holy What though God hath promised that it should be so that Christ hath undertaken to make it so What if it be required to be so What if all the duties of it he rejected of God if it be not so it is all one if men be baptized whether they will or no and outwardly profess the name of Christ though not one of them be truly sanctified yet they are as it is said the Church of Christ. Why then let them be so but what are they the better for it Are their Persons or their Services therefore accepted with God Are they related or united unto Christ Are they under his conduct unto glory Are they meet for the Inheritance of the Saints in light not at all not all not any of these things do they obtain thereby What is it then that they get by the furious contest which they make for the Reputation of this Previledge Only this that satisfying their minds by it resting if not pâiding themselves in it they obtain many Advantages to stifle all convictions of their condition and so perish unavoidably A sad success and son ever to be bewailed Yet is there nothing at this day more contended for in this world than that Christ might be thought to be a Captain of salvation unto them unto whom he is not a Sanctifier that he may have an unholy Church a dead Body These things tend neither to the glory of Christ nor to the good of the souls of men Let none then deceive themselves sanctification is a qualification indispensibly necessary unto them who will be under the conduct of the Lord Christ unto salvation to lead none to heaven but whom he sanctifies on the earth The holy God will not receive unholy persons This living Head will not admit of dead members nor bring men into the possession of a glory which they neither love nor like Secondly Having given this description of the Captain of salvation and of the sons to be brought unto glory The Apostle affirms of them that they are ãâã ãâã ãâã ãâã ãâã of one which made it meet for him to suffer and for them to be made partakers of his sufferings The equity hereof lies in the agreement that he and they are of one which what it is we must now enquire The word hath this ambiguity in it that it may be of the Masculine Gender and denote one person or of the Neuter and signifie one thing If it relate unto the person it may have a double interpretation First That it is God who is intended they are of one that is God And this may be spoken in several respects The Son was of him by Eternal Generation the many sons by Temporal Creation they were made by him Or they are all of him he ordained him to be the Sanctifier them to be sanctified Him to be the Captain of salvation and them to be brought unto glory And this sense the last testimony produced by the Apostles seems to give countenance unto Behold I and the children whom God hath given unto me Me to be their Father Captain Leader they to be the children to be cared for and conducted by me And this way went most of the Antients in their Exposition of this place In this sense the reason yielded by the Apostle in these words why the Captain of salvation should be made perfect by sufferings because the sons to be brought unto glory were also to suffer and they were all of one both he and they even of God But though these things are true yet they contain not a full reason of what the Apostle intends to prove by this assertion For this Interpretation allows no other Relation to be expressed between Christ and the sons than what is between him and Angels they are also with him of one God And yet the Apostle afterward sheweth that there was another Vnion and Relation between Christ and the Elect needful that they might be saved by him than any that was between him and Angels And if nothing be intimated but the good pleasure of God appointing him to be a Saviour and them to be saved because they were all of himself of one God which was sufficient to make that appointment just and righteous then is here nothing asserted to prove the meetness of Christ to be a Saviour unto men and not to Angels which yet the Apostle in the following Verses expresly deduceth from hence Secondly If it respect a Person it may be ex uno homine of one man that is of Adam they are all of one common Root and stock he and they came all of one Adam unto him is the Genealogie of Christ referred by Luke And as a common stock of our nature he is often called the One the One man Rom. 5. And this for the substance of it falls in with what will be next considered Secondly It may be taken in the Neuter sense and denote one thing and so also it may receive a double Interpretation First It may denote the same mass of humane nature ãâã ãâã ãâã ãâã ãâã of one and the same mass of humane nature or
is good gracious and merciful Isa. 50.10 And withall it intimates what God requires of them towards whom he is so good and gracious This Name of God is unknown to men by nature so is the way and means whereby he will communicate his Goodness and Grace unto them And this is the Name of God here intended which the Lord Jesus manifested unto the men given him out of the world Joh. 17.5 which is the same with his declaring the Father whom no man hath seen at any time Joh. 1.18 This is that Name of God which the Lord Jesus Christ had experience of in his sufferings and the manifestation whereof unto his Brethren he had procured thereby Hereof he says in the Psalm ãâã ãâã ãâã ãâã ãâã I will declare it recount it in order number the particulars that belong unto it and so distinctly and evidently make it known ãâã ãâã ãâã ãâã ãâã I will make it known as a messenger sent from thee and by thee And there are two ways whereby the Lord Christ declared this Name of God 1. In his own Person and that both before and after his sufferings for although it be mentioned here as a work that ensued his death yet is it not exclusive of his teachings before his suffering because they also were built upon the supposition thereof Thus in the dayes of his flesh he instructed his Disciples and preached the Gospel in the Synagogues of the Jews and in the Temple declaring the name of God unto them So also after his Resurrection he conferred with his Apostles about the Kingdom of God Acts 1. 2. By his Spirit and that both in the Effusion of it upon his Disciples enabling them personally to preach the Gospel unto the men of their own generation and in the Inspiration of some of them enabling them to commit the Truth unto writing for the Instruction of the Elect unto the end of the world And herein doth the Apostle according unto his wonted manner not only confirm what he had before delivered but make way for what he had farther to instruct the Hebrews in namely the Prophetical Office of Christ as he is the great Revealer of the Will of God and Teacher of the Church which he professedly insists upon in the beginning of the next Chapter In the second part of this first Testimony is declared farther 1 What Christ will moreover do He will sing praises unto God and 2. Where he will do it in the midst of the Congregation The Expression of both these is accommodated unto the Declaration of Gods Name and praising of him in the Temple The singing of Hymns of praise unto God in the great Congregation was then a principal part of his Worship And in the first Expression two things are observable 1. What Christ undertakes to do and that is to praise God Now this is only Exegetical of what went before He would praise God by declaring his name There is no way whereby the Praise of God may be celebrated like that of declaring his Grace Goodness and love unto men whereby they may be won to believe and trust in him whence Glory redounds unto him 2. The chearfulness and alacrity of the Spirit of Christ in this work he would do it as with Joy and Singing with such a frame of heart as was required in them who were to sing the praises of God in the great Assemblies in the Temple 2. Where would he do this ãâã ãâã ãâã ãâã ãâã in the midst of the Congregation the great Congregation as he calls it v. 25. that is the great Assembly of the people in the Temple And this was a Type of the whole Church of the Elect under the New Testament The Lord Christ in his own Person by his Spirit in his Apostles and his Word by all his Messengers unto the end of the world setting forth the Love Grace Goodness and Mercy of God in him the Mediator sets forth the praise of God in the midst of the Congregation I shall only add that whereas singing of hymns unto God was an especial part of the Instituted Worship under the Old Testament to whose use these Expressions are accommodated it is evident that the Lord Christ hath eminently set forth this praise of God in his Institution of Worship under the New Testament wherein God will ever be glorified and praised This was that which the Lord Christ engaged to do upon the Issue of his sufferings and we mây propose it unto our Example and Instruction namely V. That which was principally in the heart of Christ upon his sufferings was to declare and manifest the Love Grace and Good will of God unto men that they might come to an Acquaintance with him and Acceptance before him There are two things in the Psalm and the words that manifest how much this was upon the heart of Christ. The most part of the Psalm containeth the great conflâct that he had with his sufferings and the Displeasure of God against sin declared therein He is no sooner delivered from thence but instantly he engageth in this work As he lands upon the shore from that Tempest wherein he was tossed in his Passion he cryes out I will declare thy name unto my brethren in the midst of the Congregation will I sing praise unto thee And thus we find that upon his Resurrection he did not immediately ascend into glory but first declared the name of God unto his Apostles and Disciples and then took order that by them it should be declared and published to all the world This was upon his Spirit and he entered not into his glorious Rest untill he had performed it The words themselves also do evidence it in that Expression of celebrating Gods name with hymns with singing It was a joy of heart unto him to be engaged in this work Singing is the frame ãâã ãâã ãâã ãâã ãâã James 5.13 of them that are in a glad free rejoycing condition So was the Lord Christ in this work He rejoyced of old with the very thoughts of this work Prov. 8.30 31. Isa. 61.1 2 3. And it was one of the glorious Promises that were made unto him upon his undertaking the work of our Salvation that he should declare or preach the Gospel and the name of God therein unto the Conversion of Jews and Gentiles Isa. 49.1 2 3 4 5 6 7 8 9 10. He rejoyced therefore greatly to do it and that First Because herein consisted the Manifestation and Exaltation of the glory of God which he principally in his whole work aimed at He came to do the will and thereby to set forth the glory of the Father By and in him God designed to make his glory known the glory of his Love and Grace in sending him the glory of his Justice and faithfulness in his sufferings the glory of his Mercy in the Reconciliation and Pardon of sinners the glory of his Wisdom in the whole Mysterie of his Mediation and the glory together
of all his Eternal Excellencies in bringing his Sons unto the everlasting Enjoyment of him Now nothing of all this could have been made known unless the Lord Christ had taken upon him to preach the Gospel and declare the name of God Without this what ever else he had done or suffered had been lost as unto the interest of the glory of God This then being that which he principally aymed at this design must needs be greatly in his mind He took care that so great Glory built on so great a foundation as his Incarnation and Mediation should not be lost His other work was necessary but this was a Joy of heart and soul unto him Secondly The Salvation of the Sons to be brought unto glory with all their Interest in the Benefit of his sufferings depended on this work of his How much he sought that his whole work declares For their sakes it was that he came down from Heaven and was made flesh and dwelt amongst them for their sakes did he undergo all the miseries that the world could cast upon him for their sakes did he undergo the Curse of the Law and wrestle with the Displeasure and Wrath of God against sin And all this seemed as it were little unto him for the love he barâ them as Jacobs hard service did to him for his love unto Rachel Now after he had done all this for them unless he had declared the Name of God unto them in the Gospel they could have had no Benefit by it For if they believe not they cannot be saved And how should they believe without the word and how or whence could they hear the word unless it had been preached unto them They could not of themselves have known any thing of that name of God which is their life and salvation Some men talk of I know not what Declaration of Gods Name Nature and Glory by the works of Nature and Providence but if the Lord Christ had not indeed revealed declared and preached these things these Disputers themselves would not have been in any other Condition than all mankind is who are left unto those Teachers which is most dark and miserable The Lord Christ knew that without his performance of this work not one of the Sons the conduct of whom to glory he had undertaken could ever have been brought unto the knowledge of the name of God or unto faith in him or obedience unto him which made him earnestly and heartily engage into it Thirdly Hereon depended his own Glory also His Elect were to be gathered unto him in among and over them was his glorious Kingdom to be erected Without their Conversion unto God this could not be done In the state of nature they also are children of Wrath and belong to the Kingdom of Satan And this Declaration of the name of God is the great Way and means of their Calling Conversion and Translating from the power of Satan into his Kingdom The Gospel is the Rod of his strength whereby his people are made willing in the day of his power In brief the gathering of his Church the setting up of his Kingdom the establishment of his Throne the setting of the Crown upon his head depend wholly on his declaring the name of God in the preaching of the Gospel Seeing therefore that the glory of God which he aimed at the salvation of the Sons which he sought for and the Honour of his Kingdom which was promised unto him do all depend on this Work it is no wonder if his Heart were full of it and that he rejoyced to be engaged in it And this Frame of heart ought to be in them who under him are called unto this work The work it self we see is noble and excellent such as the Lord Christ carried in his Eye through all his sufferings as that whereby they were to be rendered useful unto the glory of God and the souls of men And by his Rejoycing to be engaged in it he hath set a Pattern unto them whom he calls to the same Employment Where men undertake it for filthy lucre for self Ends and carnal Respects this is not to follow the Example of Christ nor to serve him but their own bellies Zeal for the glory of God Compassion for the souls of men Love to the Honour and Exaltation of Christ ought to be the principles of men in this undertaking Moreover the Lord Christ by declaring that he will set forth the praise of God in the Church manifests what is the Duty of the Church it self namely to praise God for the work of his Love and Grace in our Redemption by Christ Jesus This he promiseth to go before them in and what he leads them unto is by them to be persisted in This is indeed the very End of gathering the Church and of all the Duties that are performed therein and thereby The Church is called unto the glory of the Grace of God Ephes. 1.6 that it may be set forth in them and by them This is the End of the Institution of all Ordinances of Worship in the Church Ephes. 3.8 9 10. And in them do they set forth the Praises of God unto men and Angels This is the Tendency of Prayer the Work of Faith the fruit of Obedience It is a fond imagination which some have fallen upon that God is not praised in the Church for the work of Redemption unless it be done by Words and Hymns particularly expressing it All Praying all Preaching all Administration of Ordinances all our Faith all our Obedience if ordered aright are nothing but giving glory to God for his Love and Grace in Christ Jesus in a due and acceptable manner And this is that which ought to be in our design in all our Worship of God especially in what we perform in the Church To set forth his praise to declare his name to give glory unto him by believing and the profession of our faith is the End of all we do And this is the first Testimony produced by our Apostle His next is taken from Psalm 18.2 I will put my trust in him The whole Psalm literally respects David with his Streights and Deliverances not absolutely but as he was a Type of Christ. That he was so the Jews cannot deny seeing the Messiah is promised on that account under the name of David And the close of the Psalm treating of the calling of the Gentiles as a fruit of his deliverance from sufferings manifest him principally to be intended And that which the Apostle intends to prove by this Testimony is that he was really and truly of one with the Sons to be brought unto glory and that he doth from hence inasmuch as he was made and brought into that condition wherein it was necessary for him to trust in God and act in that Dependance upon him which the nature of man whilest exposed unto Troubles doth indispensibility require Had he been only God this could have been spoken of him
able there is a chain of God in it not to be broken men may gall themselves with it but cannot remove it and if God take it from them without granting them a lawful release and delivery it is to their farther misery And this is in some measure or other the portion of every one that is convinced of sin before they are freed by the Gospel And some have disputed what degrees of it are necessary before believing But what is necessary for any one to attain unto is his duty But this bondage can be the duty of no man because it is involuntary It will follow conviction of sin but it is no mans duty rather it is such an effect of the Law as every one is to free himself from so soon as he may in a right way and manner This estate then befalls men whether they will or no. And this is so if we take bondage passively as it affects the soul of the sinner which the Apostle seems to intend by placing it as an effect of the fear of death take it actively and it is no more than the sentence of the Law which works and causeth it in the soul and so all sinners are inevitably obnoxious unto it And this estate as we observed fills men with desires after and puts them upon various attempts for deliverance Some desire only present ease and they commonly with-draw themselves from it by giving up themselves wholly unto their hearts lusts and therein to Atheism which God oftentimes in his righteous judgment gives them up unto knowing that the day is coming wherein their present woful temporal relief will be recompenced with eternal misery Some look forwards unto what is to come and accordingly to their light and assistance variously apply themselves to seek relief Some do it by a righteousness of their own and in the pursuit thereof also there are ways innumerable not now to be insisted on and some do it by Christ which how it is by him effected the Apostle in the next place declares Two things as was shewed are affirmed of the Lord Christ in consequence unto the premised supposition of the childrens being partakers of flesh and bloud and of their obnoxiousness unto death and to bondage 1. That of their natural condition he himself partook 2. That from their moral condition he delivered them which that he might do it was necessary that he should partake of the other 1. He himself did likewise partake of the same The word ãâã ãâã ãâã ãâã ãâã likewise in like manner doth denote such a similitude as is consistent with a specifical identity And therefore Chrysostom from hence urgeth the Marcionites and Valentinians who denyed the reality of the Humane Nature of Christ seeing that he partook of it in like manner with us that is truly and really even as we do But yet the word by force of its composition doth intimate some disparity and difference He took part of humane nature really as we do and almost in like manner with us For there were two differences between his being partaker of humane nature and ours First In that we subsist singly in that nature but he took his portion in this nature into subsistence with himself in the Person of the Son of God Secondly This nature in us is attended with many infirmities that follow the individual persons that are partakers of it in him it was free from them all And this the Apostle also intimates in the word ãâã ãâã ãâã ãâã ãâã changing his expression from that whereby he declared the common interest of the children in the same nature which is every way equal and alike The whole is That he took his own Portion in his own Manner unto himself And this Observation removes what is hence objected against the Deity of Christ. Cum Christus saith Schlictingius hominum mortalium fragilium dux fautor sit propterea is non Angelus aliquis multo verò minus ipse Deus summus qui solus immortalitatem habet sed homo suo tempore malis variis calamitatibus obnoxius esse debuit It is true it appears from hence that Christ ought to be a man subject to sufferings and death and not an Angel as the Apostle farther declares in the next verse but that he ought not to be God it doth not appear As God indeed he could not die but if he who was God had not taken part of flesh and bloud God could not have redeemed his Church with his own blood But this is the perpetual Paralogism of these men Because Christ is asserted to have been truly a man therefore he is not God which is to deny the Gospel and the whole mystery of it He proceeds with his exceptions against the application of these words unto the incarnation of the Lord Christ the sum whereof is that the words ãâã ãâã ãâã ãâã ãâã denote an universal conformity or specifick identity between Christ and the children not only as to the Essence but also as to all other concernments of humane nature or else no benefit could redound unto them from what he did or suffered But 1. The words do not assert any such thing as hath been declared 2. It is not true The children were partakers of humane nature either by Creation out of the dust of the earth as Adam or by natural generation The Lord Christ was conceived of a Virgin by the power of the Holy Ghost and yet the benefit redounds unto the children It is evident then that the similitude urged by the Apostle is confined to the substance of flesh and bloud or the Essence of Humane Nature and is not to be extended unto the personal concernments of the one or the other nor the way whereby they became partakers of the same nature Nor is the argument for the Incarnation of Christ taken meerly from the expressions in this verse but whereas he had before proved him to be above and before the Angels even God over all and here intimating his existence antecedent to his participation of flesh and blood his Incarnation doth necessarily ensue The necessity of this Incarnation of Christ with respect unto the End of it hath before been declared evinced and confirmed We shall now stay only a little to admire the Love Grace and Mysterie of it And we see here IV. That the Lord Christ out of his inexpressible Love willingly submitted himself unto every condition of the Children to be saved by him and to every thing in every condition of them sin only excepted They being of flesh and blood which must be attended with many infirmities and exposed unto all sorts of Temptations and miseries he himself would also partake of the same His delight was of Old in the Sons of men Prov. 8.30 and his heart was full of thoughts of Love towards them and that alone put him on this Resolution Gal. 2.20 Rev. 1.5 When God refused Sacrifices and Burnt-Offerings as insufficient to make the
ãâã ãâã ãâã ãâã ãâã ãâã ãâã The Syriack quite omits ãâã ãâã ãâã ãâã ãâã and reads only ãâã ãâã ãâã ãâã ãâã non enim for he did not V.L. nusquam enim ãâã ãâã ãâã ãâã ãâã he renders usquam any where and on the consideration of the negative particle is nusquam no where Beza non enim utique as Ours for verily he took not not reaching the force or use of ãâã ãâã ãâã ãâã ãâã Arias non enim videlicet which answers not the intent of this place Erasmus fully and properly non enim sane usquam for verily not any where That is in no place of the Scripture is any such thing testified unto which way of Expression we observed our Apostle to use before Chap. 1.5 ãâã ãâã ãâã ãâã ãâã Syr. ãâã ãâã ãâã ãâã ãâã ex Angelis assumpsit he took not of or from among the Angels that is of their nature V.L. Arias angelos apprehendit he doth not take hold of Angels Beza Angelos assumpsit he assumed not he took not Angels to himself ãâã ãâã ãâã ãâã ãâã for ãâã ãâã ãâã ãâã ãâã by an Enallage of time which ours follow He took not on him the nature of Angels But this change of the Tense is needless For the Apostle intends not to express what Christ had done but what the Scripture saith and teacheth concerning him in this matter That no where affirms that he takes hold of Angels The remaining words are generally rendered by Translators according to the Analogie of these Sed apprehendit assumit assumpsit semen Abrahae he laid hold of he takes he took the seed of Abraham only the Aethiopick reads them did he not exalt the seed of Abraham departing from the sense of the words and of the Text. The constant use of this word ãâã ãâã ãâã ãâã ãâã in the New Testament is to take hold of And so in particular it is elsewhere used in this Epistle Chap. 8.9 ãâã ãâã ãâã ãâã ãâã in the day that I took them by the hand In other Authors it is so variously used that nothing from thence can be determined as to its precise signification in this or any other place The first and proper sense of it is acknowledged to be to take hold of as it were with the hand And however the sense may be interpreted the Word cannot properly be translated any otherwise than to take For what some contend that the Effect or end of taking hold of that is to help to vindicate into liberty whence by Castalio it is rendered opitulatur yet it belongs to the design of the place not the meaning of the word which in the first place is to be respected Verse 16. For verily not any where doth he take Angels but he takes the seed of Abraham In the words there is first the Reference that the Apostle makes unto somewhat else whereby that which he declareth is confirmed For verily not any where that is that which he denyeth in the following words is no where taught in the Scripture as Chap. 7.5 For unto which of the Angels said he at any time That is there is no Testimony extant in the Scripture concerning them to that purpose So here no where is it spoken in the Scripture that Christ taketh Angels And what is so spoken he is said to do And thus also the Affirmative clause of his Proposition but he taketh the seed of Abraham is to be referred to the Scripture There it is promised there it is spoken and therein it is done by him Secondly That which he asserteth hath the nature of a discrete axiom wherein the same thing is denyed and affirmed of the disparates expressed and that univocally in the same sense he took not Angels but he took the seed of Abraham And this we being referred to the Scripture for the proof and confirmation of gives light and perfect understanding into the meaning of the words For how doth Christ in the Scripture take the seed of Abraham in such a sense as that therein nothing is spoken of him in reference unto Angels It is evident that it was in that he was of the Posterity of Abraham according to the flesh that he was promised to Abraham that he should be of his seed yea that he should be his seed as Gal. 3.6 This was the great Principle the great expectation of the Hebrews that the Messiah should be the seed of Abraham this was declared unto them in the Promise and this accordingly was accomplished And he is here said to take the seed of Abraham because in the Scripture it is so plainly so often affirmed that he should so do when not one word is any where spoken that he should be an Angel or take their nature upon him And this as I said gives us the true meaning of the words The Apostle in them confirms what he had before affirmed concerning his being made partaker of flesh and bloud together with the children This saith he the Scripture declares wherein it is promised that he should be of the seed of Abraham which he therein takes upon him and which was already accomplished in his being made partaker of flesh and bloud See Joh. 1.14 Rom. 9.5 Gal. 4.4 chap. 3.16 This then the Apostle teacheth us that the Lord Christ the Son of God according to the Promise took to himself the nature of man coming of the seed of Abraham that is into personal union with himself but took not the nature of Angels no such thing being spoken of him nor concerning him any where in the Scripture And this exposition of the words will be farther evidenced and confirmed by our examination of another which with great endeavour is advanced in opposition unto it Some then take the meaning of this Exposition to be that the Lord Christ by his participation of flesh and blood brought help and relief not unto Angels but unto men the seed of Abraham And they suppose to this purpose that ãâã ãâã ãâã ãâã ãâã is put for ãâã ãâã ãâã ãâã ãâã to help to succour to relieve to vindicate into liberty Of this mind are Castalio and all the Socinians among those of the Roman Church Ribera Estius also and A Lapide speak doubtfully in the case Of Protestants Camero and Grotius who affirms moreover that Chrysostom and the Greek Scholiasts so interpret the place and words which I should have marvelled at had I not long before observed him greatly to fail or mistake in many of his Quotations Chrysostom whom he names in particular expresly referreth this whole verse unto the Lord Christs Assumption of the nature of man and not of the nature of Angels The same also is insisted on by Theophylact and Oecumenius without any intimation of the sense that Grotius would impose upon them The Socinians embrace and endeavour to confirm this second Exposition of the words and it is their concernment so to do For if the words express that the Lord Christ assumed humane nature
had somewhat of his own to offer unto God other Priests had somewhat to offer but nothing of their own only they offered up the beasts that were brought unto them by the people But the Lord Christ had a Body and Soul of his own prepared for him to offer which was properly his own and at his own disposal chap. 10.5 3. He alone was set over the whole spiritual House of God the whole Family of God in heaven and earth This belongs unto the Office of a High Priest to preside in and over the House of God to look to the rule and disposal of all things therein Now the Priests of old were as unto this part of their Office confined unto the material House or Temple of God but Jesus Christ was set over the whole spiritual House of God to rule and dispose of it chap. 3.6 4. He alone abides for ever The true and real High Priest was not to minister for one Age or Generation only but for the whole people of God unto the end of the world And this Prerogative of the Priesthood of Christ the Apostle insists upon chap. 7.23 24. 5. He alone did and could do the true and proper work of a Priest namely make reconciliation for the sins of the people The Sacrifices of other Priests could only represent what was to be done the thing it self they could not effect for it was not possible that the blood of bulls and goats should take away sin as the Apostle shews chap. 10.4 but this was done effectually by that one offering which this High Priest offered verse 11 12 13 14. All which things must be afterwards insisted on in their proper places if God permit This then is his Prerogative this is our priviledge and advantage II. The assumption of our nature and his conformity unto us therein was principally necessary unto the Lord Jesus on the account of his being an High Priest for us It behoved him to be made like unto us that he might be an High Priest it is true that as the great Prophet of his Church he did in part teach and instruct it whilst he was in the flesh in his own Person but this was in a manner a meer consequence of his assuming our nature to be our High Priest For he instructed his Church before and after principally by his Spirit And this he might have done to the full though he had never been incarnate So also might he have ruled it with supreme Power as its King and Head But our High Priest without the assumption of our nature he could not be because without this he had nothing to offer and of necessity saith the Apostle he must have somewhat to offer unto God A Priest without a Sacrifice is as a King without a Subject Had not God prepared him a body he could have had nothing to offer He was to have a self to offer to God or his Priesthood had been in vain For God had shewed that no other Sacrifice would be accepted or was effectual for that end which was designed unto this Office On this therefore is laid the indispensible necessity of the Incarnation of Christ. III. Such was the unspeakable love of Christ unto the Brethren than he would refuse nothing no condition that was needful to fit him for the discharge of the work which he hâd undertaken for them Their High Priest he must be this he could not unless he were made like unto them in all things He knew what this would cost him what trouble sorrow suffering in that conformity unto them he must undergo what miseries he must conflict withall all his life what a close was to be put unto his pilgrimage on the earth what woful temptations he was to pass through all lay open and naked before him But such was his Love shadowed out unto us by that of Jacâb to Rachel that he was content to submit unto any terms to undergo any condition so that he might save and enjoy his beloved Church See Ephes. 5.25 26. And surely he who was so intense in his love is no less constant therein Nor hath he left any thing undone that was needful to bring us unto God But we are yet farther to proceed with our explication of the words The Apostle having asserted the Priesthood of Christ describes in the fifth place the nature of the Office it self as it was vested in him and this he doth two ways 1. By a general description of the Object of it or that which it is exercised about ãâã ãâã ãâã ãâã ãâã the things appertaining unto God 2. In a particular instance taken from the end of his Priesthood and the great work that he performed thereby to make reconciliation for the sins of the people First He was to be an High Priest in the things pertaining unto God that is either in things that were to be done for God with men as the Apostle speaks We are Ambassadors for Christ as though God did beseech you by us 2 Cor. 5.20 Or in things that were to be done with God for men For there were two general parts of the Office of the High Priest the one to preside in the House and over the Worship of God to do the things of God with men This the Prophet assigns unto Joshua the High Priest an especial Type of Christ Zech. 3.7 Thus saith the Lord of hosts If thou wilt walk in my ways and if thou wilt keep my charge then thou shalt also judge my house and thou shalt also keep my courts And of Christ himself even he shall build the Temple of the Lord and he shall bear the glory and shall sit and rule upon his throne and he shall be a priest upon his throne chap. 6.13 that is the High Priest of our profession chap. 3.1 He was set authoritatively over the House of God to take care that the whole Worship of it were performed according unto his appointment and to declare his Statutes and Ordinances unto the people And in this sense the Lord Christ is also the High Priest of his Church ãâã ãâã ãâã ãâã ãâã feeding and ruling them in the Name and Authority of God Mich. 5.4 Yet this is not that part of his Office which is here intended by the Apostle The other part of the High Priests Office was to perform the things toward God which on the part of the people were to be performed So Jethro adviseth Moses Exod. 18.19 ãâã ãâã ãâã ãâã ãâã Be thou unto the people before God which words the LXX render ãâã ãâã ãâã ãâã ãâã in the phrase here used by the Apostle Be thou unto the people in things appertaining unto God And this was the principal part of the Office and Duty of the High Priest the other being only a consequent thereof And that it was so as to the Office of Christ the Apostle manifests in the especial limitation which he adjoyns unto this general assertion he was an High
should go free By what notions of God could we have been instructed in the Wisdom and Righteousness of such a Proceeding Add hereunto that this God hath not done and we may safely conclude that it became him not so to do But what need all this Enquiry The Jews with whom we principally have to do § 18 in this matter plead constantly that God hath appointed unto men at least unto themselves a way and means of Delivery out of this condition And this is by the observation of Moses's Law By this they say they are justified in the sight of God and have Deliverance from all wrath due unto sin This they trusted in of old Rom. 9. v. 32. this they continue to make their Refuge at this day Spiritualis liberatio solummodo dependet ab Observatione legis quam Deus in monte Sinai promulgavit Spiritual Deliverance dependeth solely on the Observation of the Law which God promulgated on Mount Sinai saith the Author of the Answers unto certain Questions proposed to the Jews Quest. 5. published by Brenius who in his reply hath betrayed unto them the most important Doctrines of the Christian Religion But this is their Perswasion The giving of this Law unto them they suppose to have freed them utterly from every thing in the condition before described so far as they will acknowledge it to concern any of the Posterity of Adam And whereas they cannot deny but that they sometimes sin against the Moral Precepts of this Law and so stand in need of Help against their Helper they fix in this case upon a double relief The first is of their own Personal Repentance and the other the Sacrifices that are appointed in the Law But whereas they now are and have been for many Generations deprived of the Priviledge as they esteem it of offering Sacrifices according to the Law they hope that their own Repentance with their death which they pray that it may be expiatory will be sufficient to obtain for them the forgiveness of sin Only they say this might better and more easie be effected if they might enjoy the Benefit of Sacrifices So saith the forementioned Jew whose Discourse is published by Brenius Quamvis jam nulla sint Sacrificia quae media erant ad tanto facilius impetrandam remissionem peccatorum eadem tamen per poenitentiam resipiscentiam impetratur And again Hodie victimas offere non possumus destituti mediis ad hoc necessariis quae quando obtinebimus tum remissio illa tanto facilior reddetur Respon ad Quaest. Septim If they cannot obtain the use of Sacrifices yet the matter may be effected by their Repentance only it were much easier to do it by Sacrifices And they seem to long for them principally on this account that by them they may free themselves from somewhat of Discipline and Penance which now their consciences enforce them unto But this as all other Articles of their Creed which are properly Judaical is feigned by them to suit their present condition and Interest For where do they find that their Sacrifices especially that which they most trust in namely that on the Feast of Expiation Lev. 16. was ever designed for this End to enable them the more easily to obtain the Remission of sins by another means which they use For it is said directly that the Sacrifice on that day did expiate their sin and make Attonement for it that they might not dye and not that it did help them in procuring pardon another way But this is now taken from them and what shall they do Why rather than they will look or come to him who was represented in that Sacrifice and on whose account alone it had all its efficacy they will find out a new way of doing that which their Sacrifices were appointed unto and this they must do or openly acknowledge that they all perish eternally I shall not insist long on the casting down of this Imagination all the Foundations of it being long ago demolished by our Apostle in his Epistles especially those to the Romans Galatians and the Hebrews themselves And this he hath not done meerly by a new Revelation of the Mind and Will of God but upon the Principles and by the Testimonies of the Old Testament its self as will afterwards more fully appear Only because it is here set up in competition with that blessed and All-sufficient Remedy against Sin and the Curse which God indeed hath provided I shall briefly remove it out of our Way and that by manifesting that it is neither in its self suited unto that End nor was ever of God designed thereunto § 19 That all mankind was cast into the condition we have described by and upon the the sin of Adam we have before sufficiently confirmed Other just Reason or Occasion of it no man can assign It hath been also evinced that God would and consequently did prepare a Remedy for them or a Way of Deliverance to be proposed unto them If this were only the Law of Moses and the Observance thereof as the Jews pretend I desire to know what became of them what was their Estate and Condition who lived and dyed before the giving of that Law Not only the Patriarchs before the Flood who some of them had this Testimony that they pleased God and one of whom was taken alive into Heaven but Abraham also himself who received the Promises must on this Supposition be excluded from a participation in the Deliverance enquired after For they observed not the Law of Moses What they dream about the making of their Law before the Foundation of the World and the study of God therein and that night and day by day in the Written Law and by night in the Oral Cabal is not to be mentioned where matters of importance unto the souls of men are under consideration But yet I may add by the way that neither this nor the like monstrous figments are invented or broached by them without some especial design In the Eighth Chapter of the Proverbs there is mention of the Wisdom of God and such a description given of it as allows not an Essential Property of his nature to be thereby intended This is there said to be with God before the foundation of the world his delight and companion Whence it appears that nothing but the Eternal Word Wisdom and Son of God can possibly be intended thereby To avoid this Testimony given unto his Eternal subsistence the Jews first invented this Fable that the Law was created before the world and that the Wisdom of it was that which God conversed with and delighted in And I have often wondered at the Censure of a learned Christian Annotator upon the place Haec saith he de ea sapientia quae in Lege apparet exponunt Hebraei sane ei si non soli at praecipue haec attributa conveniunt contrary to the Faith of the Church in all Ages It is true on v. 22. and
those that follow He affirms they may be expounded by that of Philo de Coloniis ãâã ãâã ãâã ãâã ãâã But whether this Platonical Declaration of the Nature and Work of the Word of God employed by him as an Instrument in the Making and Government of the World would have been accepted in the Primitive Church when this Place was vexed by the Arians and studiously vindicated by the Orthodox Fathers I much question But to return If the Law and the observance of it be the only Remedy provided of God against the sin and misery of man the only means of Reconciliation with him all that dyed before the giving of it must perish and that eternally But the contrary appears from this very consideration and is undeniably proved by our Apostle in the Instance of Abraham Gal. 3. v. 17. For he received the Promise and was taken into Covenant with God four hundred and thirty years before the giving of the Law And that Covenant conveyed unto him the Love and Favour of God with Deliverance from Sin and the Curse as themselves will not deny There was therefore a Remedy in this case provided long before the giving of the Law on Mount Sinai and therefore the Law was not given unto that purpose but for other Ends at large declared by our Apostle Either then they must grant that all the Patriarchs and he in especiall of whom they boast perished eternally or else that there was a means of Deliverance provided before the giving of the Law and consequently that the Law was not given for that End The first they will not do nor can without an absolute Renunciation of their own Sacred Writings wherein none have obtained a larger Testimony that they pleased God than they The latter therefore followeth undeniably If they shall say they had a way of Deliverance but God provided another afterwards as this would be spoken without Warrant or Authority from the Scripture so I desire to know both what that way was and why it was rejected Of Gods appointment it was and effectual it was unto them that embraced it and why it should be laid aside who can declare Again as was before observed there are two parts of the Law The Moral Precepts § 20 of it and the instituted Worship appointed in it Unto this latter part do the Sacrifices of it belong But neither of these are sufficient unto the End proposed nor jointly can they attain it Two things are evidently necessary from what hath been discoursed unto the Deliverance enquired after First That Man be reconciled unto God by the removal of the Curse and the Wrath due unto him for his Apostacy Secondly That his Nature be freed from that Principle of Sin and enmity against God the evil figment that it is tainted yea possessed withall And neither of these can be effected by the Law or either part of it For First The Moral Precepts of it are the same with those that were written in the heart of man by Nature or the Law of his Creation which he transgressed in his first Rebellion And he must be delivered from that guilt before any new Obedience can be accepted of him His old debt must be satisfied for before he can treat for a new Reward which inseparably follows all acceptable Obedience But this the Precepts of the Law take no notice of nor direct unto any way for its removal only supposing the doing of it by some other means it requires exact Obedience in them that come to God thereby Hence our Apostle concludes that it could not give life but was weak and insufficient in its self unto any such purpose Besides secondly it could not absolutely preserve men in its own Observation for it required that Obedience which never any sinner did or could in all things perform as the Scriptures of the Old Testament abundantly manifest For they tell us there is is no man that sinneth not 1 Kings 8. v. 46. 2 Chron. 6. v. 36. That if the Lord should mark iniquity no man could stand Psal. 130. v. 3. And that if he enter into Judgement according to the Law no man living can be justified in his sight Psal. 143. v. 2. To this Purpose see the excellent Discourse and invincible Reasonings of our Apostle Rom. chap. 3. 4. This the Holy Men of Old confessed this the Scripture bears testimony unto and this Experience confirmes seeing every sin and transgression of that Law was put under a Curse Deut. 27. v. 26. Where then there is no man that sinneth not and every sin is put under the curse the Law in the Preceptive part of it can be no means of delivery from the one or other but is rather a certain means of increasing and aggravating of them both Neither is there any Testimony given concerning any one under the Old Testament that he was any other way justified before God but by Faith and the Pardon of Sins which are not of the Works of the Law See Gen. 15. v. 6. Psal. 32. v. 1 2. Of Noah indeed it is said that he was upright and perfect in his Generation that is sincere in his Obedience and free from the open wickedness of the Age wherein he lived But as this was before the giving of the Law by Moses so the Ground of his Freedom and Deliverance is added to be the Gracious Love and Favour of God This the Jews themselves confess in Bereshith Rabba Sect. 29. ãâã ãâã ãâã ãâã ãâã Even Noah himself who was left of them was not every way as he should be but that he found Grace or Favour in the eyes of the Lord. And to the same purpose they speak concerning Abraham himself elsewhere ãâã ãâã ãâã ãâã ãâã Thou findest that Abraham our Father inherited not this world and the world to come any otherwise than by Faith as it is said he believed God This part therefore of the Law is plainly convinced to be insufficient to deliver sinners from an Antecedent guilt and Curse due thereunto § 21 It remains then that the Sacrifices of the Law must yield the Relief enquired after or we are still at a loss in this matter And these the Jews would willingly place their chief confidence in they did so of old Since indeed they have been driven from their Observation they have betaken themselves unto other Helps that they might not appear to be utterly hopeless But they sufficiently manifest their great reserve against the Accusation of their Consciences to be in them by the ludicrous wayes of representing or rather counterfeiting of them that they have invented ãâã ãâã ãâã ãâã ãâã signifies a man and among the Rabbins a Cock also Hence Ben Vzziel renders ãâã ãâã ãâã ãâã ãâã Ezion Geber The name of a City Deut. 2.8 ãâã ãâã ãâã ãâã ãâã the City of a Cock And Isa. 22. v. 17. ãâã ãâã ãâã ãâã ãâã is rendered by Hierom Gallus Gallinaceus Granting therefore that the Punishment of Geber is required unto
not alwayes in things mysterious He that would be further satisfied about the importance of the word may consult Reymandus Porchetus and Galatinus in their Discourses against the Jews on this subject Kimchi Pagnin Mercer Schindler Philip ab Aquino and Buxtorf in their Lexicons Munstâr Fagius Drusius Grotius in their Annotations on the Text Helvicus Rivet Episcopius Boetius Hornebecke in their Discourses from it The weight of our Argument lyes not in the precise signification of the word The Messiah it is who is intended in that expression § 29 For first this is manifest from the Context and words themselves The promise of the Messiah was the foundation of that Nation and people the reason of the Call of Abraham and of the erection of a Kingdom and a State in his posterity This we have elsewhere demonstrated This promise concerning him and Covenant in him was alwayes the chief matter and head of the Patriarchal Benedictions when they blessed their Children and posterity Now unless we grant him to be intended in this expression there is no mention of him at all in this Prophetical Eulogie of Jacob. Besides his posterity being now to be distributed into twelve distinct Tribes or Families and each of them having this peculiar blessing appropriated unto him wherein it is certain and confessed by all the Jews that this priviledge of bringing forth the Messiah was henceforth impaled unto Judah It must be done in this place or there is no footstep of it in the Scripture And it is very strange that Jacob in reckoning up the priviledges and advantages of Judah above his Brethren should omit the chief of them from whence all the rest did flow And the very tenour of the words manifest this intention fixing on that which was the fountain and end of all blessing in the promised seed he passeth over his Elder Children and determines it on Judah with the continuance of Rule to the coming thereof § 30 Secondly That which in the Text is affirmed concerning this Shilo makes it yet more evident who it was that is intended ãâã ãâã ãâã ãâã ãâã To him the gathering of the people ãâã ãâã ãâã ãâã ãâã LXX ãâã ãâã ãâã ãâã ãâã the expectation of the Nations that is ãâã ãâã ãâã ãâã ãâã from ãâã ãâã ãâã ãâã ãâã to expect or look for So the Vulgar Expectatio Gentium Onkelos ãâã ãâã ãâã ãâã ãâã and him shall the people obey or to him they shall hearken Ben Vzziel ãâã ãâã ãâã ãâã ãâã because of him the people shall faint that is âease their opposition and submit unto him Targum Hierusal ãâã ãâã ãâã ãâã ãâã and to him shall all the Kingdoms of the Earth be subject all to the same purpose ãâã ãâã ãâã ãâã ãâã in construction from ãâã ãâã ãâã ãâã ãâã is from ãâã ãâã ãâã ãâã ãâã to hear attend obey The word is but once more used in the Scripture Prov. 30.17 where it is rendered Doctrine or Teaching given out with Authority and therefore to be obeyed So that primarily it may seem to denote obedience unto Doctrines which because men gather themselves together to attend unto it it signifies also that gathering together and so is rendered by Rashi ãâã ãâã ãâã ãâã ãâã the gathering together Collection or Congregating And also is it by others who seem to look on ãâã ãâã ãâã ãâã ãâã as its root which signifies to gather and collect as well as to hope expect and look after That which in all these Interpretations is aimed at wherein they all agree is one and the same thing namely That the Gentiles People Heathen should be called and gathered unto the Shilo should hear his Doctrine obey his Law and be made subject unto him Now as this was eminently contained in the great fundamental Promise concerning the Messiah made to Abraham namely that in him all the Nations of the earth should be blessed So there is not any description of him in the following Prophets more eminet then this that unto him the gathering of the people should be which in many places is made the Characteristical Note of his Person and Kingdom Hence some of the Jews themselves interpret this place as Rabbi Solomon by that of Isaiah ãâã ãâã ãâã ãâã ãâã to him shall Gentiles seek and that of Chap. 42.4 ãâã ãâã ãâã ãâã ãâã the Isles shall wait for his Law The sense also of the words given by the LXX and that vulgar ãâã ãâã ãâã ãâã ãâã expectatio Gentium have good countenance given unto it in other places of Scripture For as he is called Hag. 2.7 ãâã ãâã ãâã ãâã ãâã the desire of all Nations that which they desire and expect so speaking of himself Isa. 60.9 he sayes ãâã ãâã ãâã ãâã ãâã the Isles the same with ãâã ãâã ãâã ãâã ãâã the Gentiles shall wait for me or expect me Now he to whom the Gentiles shall seek whose Doctrine they shall learn whose Law they shall obey to whom they shall be subject in whom they shall be blessed and to whom they shall be gathered for all these ends and purposes is the true and only Messiah and this is the Shilo here mentioned § 31 We have the concurring assent of all the Targums unto this application of the word Shilo Ben âV zziel ãâã ãâã ãâã ãâã ãâã Vntill the time wherein the King Messiah shall come The same are the words in that of Jerusalem both of them as we saw before interpreting the next words also of the Messiah And Onkelos to the same purpose ãâã ãâã ãâã ãâã ãâã Vntill the Messiah shall come whose is the Kingdom Now after the Scripture it self there is no greater evidence of the persuasion of the Old Church of the Jews then what is found in the consent of these Targums and of how little validity the exception of the modern Jews are against their Authority is known to all And we have also the concession of their Talmuds and most Learned Masters fully § 32 consenting in this cause So in the Talmud Hierusul in Chelekâ The world say they is created for the Messiah ãâã ãâã ãâã ãâã ãâã and what is his name in the house of Rabbi Shilo They said his name is Shilo as it is written untill Shilo come And in Bereshith Rabba on this place of Genesis The Scepter shall not depart from Judah untill Shilo come ãâã ãâã ãâã ãâã ãâã This is Messiah the Son of David who shall come to rule the Kingdoms with a Scepter as Psalm 2. And in Beresh Rebanna until the Shilo come ãâã ãâã ãâã ãâã ãâã For it shall come to pass that the Nations of the World shall bring their gifts unto Messiah the Son of David And Kimchi in ãâã ãâã ãâã ãâã ãâã Shilo is interpreted his Son and it is a Prophecy of the Messiah and innumerable other Testimonies from them to the same purpose may be produced Yea this sense is so common among them and so known to have been the sense of the Antient Church that
the wisest among them turn every stone to retain this interpretation of the words and yet to avoid the force of the Testimony insisted on from them This then we have from this testimony obtained namely that the Political Rule § 33 and National Government should not absolutely and Irrecoverably be removed and taken away from the Tribe of Judah untill the promised seed should be exhibited untill the Messiah should come It remaineth that we also evidence that all Rule Government and Polity is long since taken away from and ceased in Judah and that for many Generations there hath been no such thing as a Tribe of Judah in any National or Political Condition or Constitution in the world And had we not here to do with men obstinate and impudent there would need very few words in this matter But they must have that proved unto them which all the world sees and knows and takes care to make good and which themselves as occasion serves confess and bewail Is it not known to all the world that for these sixteen hundred years last past they have been scattered over the face of the earth leading a precarious Life under the Power of Kings Princes Common-wealths as their several lots in their dispersion have fallen sine Deo sine homine rege cast out of Gods especial care they wander up and down without Law Government or Authority of their own or amongst themselves And this as I said themselves also confess as they have occasion To this purpose see Kimchi on Hosea 3.4 ãâã ãâã ãâã ãâã ãâã And these are the dayes of Captivity wherein we are at this day for we have neither King nor Priest of Israel But we are in the power of the Gentiles and under the Power of their Kings and Princes doth this man think that Scepter and Law-giver are departed from Judah or no And the Targum of Jonathan on that place is considerable for saith he The children of Israel shall abide many dayes without a King of the house of David and without a Ruler in Israel afterwards the children of Israel shall repent and seek the Worship of the Lord their God and shall obey the Messiah the Son of David the King So also are the words of Abarbinel on Isa. 53. he tells us that in their Captivity and Banishment part of their misery is ãâã ãâã ãâã ãâã ãâã that in Israel there is neither Kingdom nor Rule nor Scepter of Judgement that is plainly Scepter and Law-giver are departed And therefore if there be any truth in this Prophesie the Messiah is long since come In like manner Maimonides from the time that we have left our own Land we have no power of making Laws and they jointly confess in the Talmud Tract Saned that sometime before the destruction of the Temple all power of Judging both as unto life and death and as unto pecuniary punishments was taken from them So that if there be a certainty in any thing in this world it is certain that Scepter and Law-giver are long since departed from Judah There are not many things wherein the present Jews do more betray the desperateness § 34 of their cause then in their endeavour to obscure this open and known truth in matter of fact That which they principally insist upon is a story out of the Itinerary of Benjamin Tudelensis This Benjamin was a Jew who about 500. years ago passed out of Europe into the Eastern parts of the world in a disquisition of his Countrey-men and their state and condition whereof he hath given an account in his Itinerary after the manner of vulgar Travellers Among other things which he relates fide Rabbinica he tells us of a Jew that hath or then had a principality at Bagdat whom his Countreymen called the Son of David there being a thousand of them living there all in subjection unto him This honour was allowed him by the Caliph who in those dayes ruled there so that when he passeth in the streets they cry before him make way for the Son of David Fagius long since returned a proper Answer to this Story in a Proverb of their own ãâã ãâã ãâã ãâã ãâã He that hath a mind to lye let him place his Witnesses at distance enough When Benjamin passed over those Eastern parts of the world they were greatly unknown to Europaeans and he had thence advantage to feign what he pleased for the reputation of his Nation which he was not wanting to the improvement of Time hath now brought truth to light The people of Europe especially the English and Hollanders have some while since discovered the state of things in those parts and can hear no tidings of Benjamins principality nor his Son of David nor could the Jews ever since get any one to confirm his relation Besides if all that he averrs should be granted to be true as in the main it is undoubtedly false what would it amount unto as to the matter in hand Is this the Scepter and Law-giver promised unto Judah as the great priviledge above his Brethren It seems an obscure unknown person in Bagdat in Captivity by the permission of a Tyrant whose Slave and Vassal he is hath a pre-eminence among a thousand Jews all slaves to the same Tyrant And this is all they pretend unto in ãâã ãâã ãâã ãâã ãâã in the forty second story where they give us an account of this ãâã ãâã ãâã ãâã ãâã or ãâã ãâã ãâã ãâã ãâã Prince or Head of the Captivity as they would have him esteemed A rich Jew they would make him to be chosen unto a Presidentship by the Heads or Rectors of the Schools of Bagdat Sora and Pombeditha And they confess that for many Ages they have chosen no such President because the Saracens killed the last that was so chosen Is this I say the continuance of the Tribe and Scepter of Judah Judah must be a Nation a People in a Political Sense and State dwelling in his own Land and have Rule and Dominion exercised therein according to its own Law or the Scepter and Law-giver are departed from it and this they evidently are sixteen hundred years ago and therefore the Shilo the promised Messiah is long since come which is the Truth whose Confirmation from this Testimony was intended Exercitatio XIII Other Testimonies proving the Messiah to be come Hagg. 2 3 4 5 6 7 8 9. Mal. 3.1 2. State of the People at the building of the Second Temple In the dayes of Darius Hystaspes not Nothus The House treated of by Haggai the second House Proved against Abarbinel The Glory promised to this House Brief summary of the Glory of Solomons Temple It s Projection Magnificence Treasure spent about it Number of Workmen employed in it Ornaments Worship Second Temple compared with it Pretensions of the Rabbins about its Greatness and Duration removed What was the Glory promised to the second House Opinion of the Jews The Promise of it not conditional The meaning of
God's Providence joyned with his infinite Wisdom in caring for the works of his own hands the product of his Power requires that it should be so He worketh yet He did not create the world to leave it to an uncertain event to stand by and to see what would become of it to see whether it would return to its primitive nothing of which cask it always smells strongly or how it would be tossed up and down by the adverse and contrary Qualities which were implanted in the severals of it But the same Power and Wisdom that produced it doth still accompany it powerfully piercing through every parcel and particle of it To fancy a Providence in God without a continual Energetical Operation or a Wisdom without a constant care inspection and over-sight of the works of his hands is not to have apprehensions of the Living God but to erect an Idol in our own imaginations Thirdly This work is peculiarly assigned unto the Son not only as he is the Eternal Power and Wisdom of God but also because by his interposition as undertaking the work of Mediation he reprieved the world from an immediate dissolution upon the first entrance of sin and disorder that it might continue as it were the great Stage for the mighty works of God's Grace Wisdom and Love to be wrought in Hence the care of the continuance of the Creation and the disposal of it is delegated unto him as he that hath undertaken to bring forth and consummate the glory of God in it notwithstanding the great breach made upon it by the sin of Angels and men This is the substance of the Apostles discourse Col. 1.15 16 17 18 19 20. Having asserted him to be the Image of God in the sense before opened and declared and to have made all things he affirms that all things have also their present consistency in him and by his Power and must have so until the work of Reconciliation of all things unto God being accomplished the glory of God may be fully retrieved and established for ever 1. We may see from hence the Vanity of expecting any thing from the Creatures but only what the Lord Christ is pleased to communicate unto us by them They that cannot sustain move or act themselves by any power vertue or strength of their own are very unlikely by and of themselves to afford any real assistance relief or help unto others They all abide and exist severally and consist together in their Order and Operation by the Word of the Power of Christ and what he will communicate by them that they will yield and afford and nothing else In themselves they are broken Cisterns that will hold no water what he drops into them may be derived unto us and no more They who rest upon them or rest in them without the consideration of their constant dependance on Christ will find at length all their hopes disappointed and all their Enjoyments vanish into nothing 2. Learn hence also the full absolute plenary self-sufficiency and Soveraignty of the Son our Saviour We shewed before the Vniversality of his Kingdom and Moral Rule over the whole Creation but this is not all A King hath a Moral Rule over his Subjects in his Kingdom but he doth not really and physically give them their Being and Existence he doth not uphold and act them at his pleasure but every one of them stand therein upon the same or an equal bottom with himself He can indeed by the permission of God take away the Lives of any of them and so put an end to all their actings and operations in this World but he cannot give them life or continue their lives at his pleasure one moment or make them so much as to move a finger But with the Lord Christ it is otherwise he not only rules over all the whole Creation disposing of it according to the Rule and Law of his own Counsel and pleasure but also they all have their Beings Natures Inclinations and Lives from him by his Power are they continued unto them and all their Actions are influenced thereby And this as it argues an All-sufficiency in himself so an absolute Soveraignty over all other things And this should teach us our constant dependance on him and our universal subjection unto him 3. And this abundantly discovers the Vanity and folly of them who make use of the Creation in an Opposition unto the Lord Christ and his peculiar interest in this World His own Power is the very ground that they stand upon in their Opposition unto him and all things which they use against him consist in him They hold their Lives absolutely at the pleasure of him whom they oppose and they act against him without whose continual supportment and influence they could neither live nor act one moment which is the greatest madness and most contemptible folly imaginable PRoceed we now with our Apostle in his description of the Person and Offices of the Messiah This beginning of the Epistle as hath been declared contains a summary Proposition of those things which the Apostle intends severally to insist upon throughout the whole And these all relate to the Person and Offices of the Messiah the principal subject of this Epistle Having therefore first declared him to be the great Prophet of the New Testament and Secondly the Lord Ruler and Governour of all things as also manifested the Equity of the Grant of that universal Soveraignty unto him from the Excellency of his Person on the account of his Divine Nature and the Operations thereof in the works of Creation and Providence he proceeds to finish and close his general proposition of the Argument of the Epistle by a brief intimation of his Priestly-Office with what he did therein and what ensued thereon in the remaining words of this Verse And this Order and Method of the Apostle is required by the nature of the things themselves whereof he treats For the work of purging sins which as a Priest he assigns unto him cannot well be declared without a previous manifestation of his Divine Nature For it is opuâ ãâã ãâã ãâã ãâã ãâã a work of him who is God and man For as God takes it to be his property to blot out our sins so he could not have done it by himself had he not been man also And this is asserted in the next words ãâã ãâã ãâã ãâã ãâã Having by himself purged our sins The Vulgar Latin renders these words purgationem peccatorum faciens not without sundry mistakes For First Those words ãâã ãâã ãâã ãâã ãâã by himself and ãâã ãâã ãâã ãâã ãâã our are omitted and yet the Emphasis and proper sense of the whole depends upon them Secondly ãâã ãâã ãâã ãâã ãâã having made is rendered in the present Tense making which seems to direct the sense of the words to another thing and Action of Christ than âhat is here intended And therefore the Expositors of the Roman Church as Thomas
Lyranus Cajetan Estlus Ribera A Lapide all desert their own Text and expound the words according to the Original The Antients also as Chrysostom Theophilact and Oecumenius lay the chief weight of their whole Exposition of this place on the words omitted in that Translation The doctrine of purging our sins by Christ is deep and large extending its self unto many weighty heads of the Gospel but we shall follow our Apostle and in this place pass it over briefly and in general because the consideration of it will directly occur unto us in our progress Two things the Apostle here expresseth concerning the Messiah and one which is the foundation of both the other he implyeth or supposeth First He expresseth What he did he purged our sins Secondly How he did it he did it by himself That which he supposeth as the foundation of both these is that he was the Great High Priest of the Church they with whom he dealt knowing full well that this matter of purging sins belonged only unto the Priest Here then the Apostle tacitely enters upon a Comparison of Christ with Aaron the High Priest as he had done before with all the Prophetical Revealers of the Will of God and as he named none of them in particular no more doth he here name Aaron but afterwards when he comes more largely to insist on the same matter again he expresly makes mention of his name as also of that of Moses And in both the things here ascribed unto him as the great High Priest of his Church doth he prefer him above Aaron First In that he purged our sins that is really and effectually before God and in the Conscience of the sinner and that for ever Whereas the Purgation of sins about which Aaron was employed was in its self but typical external and representative of that which was true and real both of which the Apostle proves at large afterwards Secondly In that he did it by himself or the offering of himself whereas what ever Aaron did of this kind he did it by the offering of the blood of Bulls and Goats as shall be declared And hence appears also the vanity of the Gloss of a learned man on these words postquam saith he morte sua causam dedisset ejus fidei per quam à peccatis purgamur quod nec Moses fecerat nec Prophetae For as we shall see that Christs purging of our sins doth not consist in giving a ground and cause for faith whereby we purge our selves so the Apostle is not comparing the Lord Christ in these words with Moses and the Prophets who had nothing to do in the work of purging sin but with Aaron who by Office was designed thereunto Let us then see what it is that is here ascribed unto the Lord Christ. ãâã ãâã ãâã ãâã ãâã doth most frequently denote real actual Purification either of outward defilements by healing and cleansing as Mark 1.40 Chap. 7.19 Luke 5.12 or spiritual defilements of sin by sanctifying Grace as Acts 15.9 2 Cor. 7.1 Ephes. 5.26 But it is also frequently used in the same sense with ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã to purge by Expiation or Attonement as Heb. 9.22 23. And in the like variety is ãâã ãâã ãâã ãâã ãâã also used But ãâã ãâã ãâã ãâã ãâã to make a Purgation or Purification of our sins cannot here be taken in the first sense for real and inherent sanctifying First Because it is spoken of as a thing already past and perfected having purged our sins when Purification by Sanctification is begun only in some not all at any time perfected in none at all in this world Secondly Because he did it ãâã ãâã ãâã ãâã ãâã by himself alone without the use or Application of any other medium unto them that are purged When real inherent Sanctification is with washing of Water by the word Ephes. 5.26 or by Regeneration and renewing of the Holy Ghost Titus 3 5. And the gloss above mentioned that Christ should purge us from our sins in his death by occasioning that Faith whereby we are cleansed is excluded as was in part shewed before by the Context That is assigned unto the death of Christ as done really and effectually thereby which was done tipically of old in the Legal Sacrifices by the Priests as is evident from the Antithâsis couched in that Expression by himself But this was not the way whereby sins were of old purged by Sacrifices namely by the begetting a perswasion in the minds of men that should be useful for that purpose and therefore no such things is here intended ãâã ãâã ãâã ãâã ãâã then is such a purging as is made by Expiation Lustration and Attonement That is ãâã ãâã ãâã ãâã ãâã or ãâã ãâã ãâã ãâã ãâã Propitiatio Attonement Propitiation So is that Word rendered by the LXX Exod. 29.36 ãâã ãâã ãâã ãâã ãâã the day of Attonement or Expiation They do indeed mostly render ãâã ãâã ãâã ãâã ãâã by ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã to propitiate to appease to attone but they do it also by ãâã ãâã ãâã ãâã ãâã to purge as Exod. 29.37 and Chap. 30 10. So also in other Authors ãâã ãâã ãâã ãâã ãâã is used for ãâã ãâã ãâã ãâã ãâã that is expiatio expiamentum piaculum Expiation Attonement diversion of guilt So Lucian ãâã ãâã ãâã ãâã ãâã We cast him down headlong for an expiation of the Army or as one that by his death should expiate bear take away the guilt of the Army And such Lustrations were common among the Heathen when Persons devoted themselves to destruction or were devoted by others to purge lustrate bear the guilt of any that they might go free such were Codius Menaeceus and the Decii whose stories are known This purging then of our sins which the Apostle declareth to have been effected before the Ascension of Christ and his sitting down at the Right Hand of God consisteth not in the actual Sanctification and Purification of believers by the Spirit in the Application of the blood of Christ unto them but in the Attonement made by him in the Sacrifice of himself that our sins should not be imputed unto us And therefore is he said to purge our sins and not to purge us from our sins And where ever sins not sinners are made the Object of any Mediatory acts of Christ that act immediately respecteth God and not the sinner and intends the removal of sin so as that it should not be imputed So Chap. 2.17 of this Epistle he is a merciful High Priest ãâã ãâã ãâã ãâã ãâã to reconcile the sins of the people that is ãâã ãâã ãâã ãâã ãâã to make Attonement or Reconciliation with God for the sins of the people And again He underwent death ãâã ãâã ãâã ãâã ãâã for the redemption of Transgressions under the first Covenant that is to pay a price for them that transgressors might be set free from the sentence