as occasion did require What the People knew of it is uncertain but what they did so was quickly lost The Consistory or great Sanhedrim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they call it the House of Judgement of Seventy and one was more faithfull in its charge Hence Rab. Moses in the same Book Tractat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Rebells or Transgressors teacheth us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The great Consistory or House of Judgement at Jerusalem was the foundation of the Orall Law These are the Pillars of Doctrine from whom Statutes and Judgements went forth unto all all Israel And he afterwards affirms with what Truth may be easily judged 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whilest this great Consâ—story continued there was no dissention in Israel For not only the famous differences between Hillel and Shammai with their Disciples which involved all the Schools Scribes and Lawyers among them arose and were propagated whilest that Consâ—story continued but also the Atheistical Sect of the Sadduces rose unto that height and interest as to obtain the Presidentship in the Sanhedrim its self But the High Priests are those whom they fix upon as the principal Conservators of this Orall Law To this End they give us Catalogues of them from first to last that by their uninterrupted Succession we we may be secured of the incorrupt preservation of their Original Traditions Only it may here be added by the way that they bind not themselves precisely in all their Religious Observances unto this Oral Law whereunto they assign a Divine Original but ascribe an Authority unto the Sanhedrim and the High Priest to constitute things of themselves in the Worship of God besides and beyond the word For whatever they pretend of their Orall Law when they come unto particular Instances they would fain educe the Constitutions of it from some Word or Letter or manner of Interpretation of the Scripture its self But those Constitutions of the Consistory and Wisemen they ascribe unto their own Authority Some of these are recounted by Maimonides in his Preface unto Jad Chazaka as the Reading of the Book or Roll of Esther with Fasting lights on the Feast of Dedication The Fast on the seventh of Ab. or July various Mixtures and Washings of hands things plainly of that nature which our Lord Jesus condemned amongst them And it is observable how he frees them from transgressing that Precept Deut. 12.32 Thou shalt not add unto this word by this Constitution 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For saith he they say not that the holy blessed God hath commanded these things that there should be such Mixtures that the Book of Esther should be read with fasting for if they should say so they should add to the Law but thus we speak such and such a Prophet or the Consistory commanded and appointed that the Book of Esther should be read with fasting to celebrate the Glory of the Holy Blessed God in our Deliverance and so of the rest It seems then they may add what they will of their own so they entitle not the Name of God to their Inventions by which means they have set themselves at liberty to multiply superstitious Observations at their pleasure which they had actually done in the dayes of our Saviour and thereby made the Law of God of none effect In all these things are they followed and imitated by the Romanists In the same manner do they lay up the stock of their Traditions In general they make the Church the repository of them although they do not so distinctly explain the way and means whereby they were committed thereunto as the Jews do Unto the Sanhedrim Councils are succeeded in the same Office But their Nature Work Authority Assistance and Use are so variously disputed amongst them that nothing of certainty from them or by them singly considered is to be obtained It is the High Priest or Pope that is the Principal Conservator of this Sacred Treasury of Traditions Upon their Succession doth the certainty of them depend And whilest there is a Pope at Rome the knowledge of the new Orall Law will not fail as the Old one did not whilest the Jews had an High Priest though in the pursuit of it they Crucified the Messiah and continue to reject him unto this day Besides like the Jews they content not themselves with what they pretend to be of antient Tradition but assume a Power of making new Constitutions in the things of God whereby they would have us to think they do not violate the prohibitions of adding because they ascribe them not unto the Word of God but to the Authority of the present Church Thus far therefore they are fully agreed Thirdly The Jews in favour and unto the Honour of these Traditions affirm that the § 18 written Word without them is imperfect and not to be understood but as it is interpreted by them This they are constant unto and earnestly contend for Aben Ezra in his Preface to the Law discourseth at large of five several wayes of the Interpretation of it but concludes at last that the whole written Law of Moses is founded on the Orall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and this is a sign unto us that the Law of Moses is founded on the Orall Law which is the joy of our hearts so apt are they to rejoyce in a thing of nought To the same purpose are the words of another Famous Master amongst them Rabbi Bechai in Cad Hakkemach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Orall Law is the Foundation of the written nor can the Written Law be expounded but by the Oral By this being the Foundation of the Written Law they intend that the sense of it is so enwrapped and contained therein that without the Explications thereof it cannot be understood And to this End Manasse one of their late Masters expresly disputes that in many things it is defective and in some things redundant so that it is not able to give us a full and clear direction in the things of God without their Traditional Explications and in the confirmation of his opinion he instanceth in sundry Precepts and Prohibitions that he would prove so obscure as that no Obedience can be yielded unto them in a due manner without the help of the Cabala which because for the most part his Exceptions from them are Childish Cavils and have been answered by others shall be here passed over This they are arrived unto this is the common perswasion of them all and we shall yet hear what farther Progress they have made And herein are they imitated by their Successors Their Orall Law also is made by them the foundation of the Written As those Hereticks of old who having got some Sophistical Cavils about Evil where ever they met with any one not of their mind they presently fell upon him with their Vnde maluâ—n whence had evil its Original so thinking to bring them to the acknowledgement of two
supream Principles of things a good one and a bad one Thus for the most part the first Question of a Romanist is How do you know the Scriptures to be the Word of God and then the next word is the Cabala the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Orall Law Tradition these are the Foundation of it And in their progress they fail not to assert two Principles both borrowed from the Jews First That the Scripture is imperfect and doth not give us a full and compleat account of all things that are to be believed or practised that God may be glorified and our own souls saved Secondly That what is delivered therein can no way be rightly and truly understood but by the help of those Traditions which they have in their custody But although these are good usefull Inventions and they are men that want not Ability to find out what is conducing unto their own advantage yet they cannot be allowed the Credit of being their first Authors seeing they are expresly borrowed of the Jews § 19 Fourthly When these two Laws the Law of God and their own do come in competition the Jews many of them do expresly prefer that of their own invention before the other and that both as to certainty and use Hence they make it the foundation of their Church and the only safe means to preserve the Truth So are we informed by Isaac Corbulensis in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Do not think saith he that the written Law is the Foundation for the Foundation is the Orall Law For by that Law was the Covenant made as it is written according to these words do I make a Covenant with thee Exod. 34.27 where he takes his Argument from that Expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wresting foolishly as they do all his Orall Law from those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifie nothing but according to nor are any other words intended but those delivered to Moses and written by him And these he adds are the Treasures of the Holy Blessed God For he knew that Israel should be carried Captive among other People and that the Nations would transcribe their Books and therefore would not commit their secret Law to Writing It seems these things were left them in secret Tradition because God was not willing that any besides themselves should know his Mind and Will but they have at last shewed themselves more full of benignity towards mankind than they would allow God to be in as much as they have committed this Secret Law to Writing And to this purpose is their Confession in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Golden Altar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is impossible for us to stand or abide upon the Foundation of our holy Law which is the written Law unless it be by the Orall Law which is the Exposition thereof Wherein they not only declare their Judgements concerning their Traditions but also express the Reason of their obstinate adherence unto them which is that without it they cannot maintain themselves in their present Judaism And so indeed is the case with them innumerable Testimonies of the Scriptures rising up directly against their Infidelity they were not able to keep their station but by an horrible corrupting of them through their Traditions On this account it is a common thing with them in the advise they give unto their Disciples to prefer the Study of the Talmud before the Study of the Scripture and the sayings of their Wise men before the sayings of the Prophets and plainly express an utter disregard of the Written Word any farther than as they suppose the sense of it explained in their Orall Law Neither are they here forsaken by their Associates The principal design of all the Books which have been lately published by the Romanists and they have not been a few hath been to prove the Certainty and Sufficiency of their Traditions in matters of their Faith and Worship above that of the Written Word § 20 Fifthly There are some few remaining among the Eastern Jews who reject all this Story concerning the Orall Law and professedly adhere unto the Written Word only These the Masters of their present Religion and Perswasion do by common consent brand as Hereticks calling them Scripturists or Scripturarians or Biblists the very name of reproach wherewith the Romanists stigmatize all those who reject their Traditions These are their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Biblists or Scripturarians and every where they term them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hereticks and endeavour to prove them guilty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Heresie in the highest degree Some of them would have them to be the Offspring of the old Sadducees to deny the Resurrection and the World to come as men care not much usually what they impute unto those whom they esteem Hereticks But the falsity hereof is notorious and so acknowledged by others and confuted by the Writings of the Karaeans themselves Yea the Author of Cosri affirms that they are more studious in the Law than the Rabbins and that their Reasons were more weighty than theirs and lead more towards the naked sense of the Scripture But this is that which they charge upon them namely that rejecting the sure Rule of their Traditions they run into singular Expositions of the Law and so divided it and made many Laws of it having no certain means of Agreement among themselves So saith Rabbi Jehuda Levita the Author of the fore-mentioned Cosri 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Karaeans multiply Laws according to their own Opinion which he inveighs against them for after he had commended them And the same is objected against them by Maimonides on Pirke Aboth As though it were not known that the greatest part of their Talmud the Sacred Treasury of their Orall Law is taken up with differences and Disputes of their Masters among themselves with a multitude of various Opinions and contradictory conceptions about their Traditions Thus deal the Romanists also which their Adversaries this they charge them withall They are Hereticks Biblists and by adhering to the Scripture alone have no certainty among themselves but run into diversities of Opinions as having deserted the unerring Rule of their Cabala when the world is filled with the noise of their own conflicts notwithstanding the pretended relief which they have thereby It remains that we consider how these Traditions come to be communicated unto others out of the secret Store-house wherein Originally they were deposited This as I have elsewhere and partly before declared was by their being committed unto writing by Rabbi Juda Hakkadosh whose collections with their Expositions in their Talmud do give us a perfect account if we may believe them of that secret Law which came down unto them by Orall Tradition from Moses And something like hereunto is by the Romanists pretended Many of their Traditions they say are recorded in the Rescripts of Popes Decrees of Councils and Constitutions of the Canon Law and the like sacred means of
his own likeness and Image are hereby made partakers of such inestimable Benefits as indispensably call for rejoycing in a way of Thankfulness and Gratitude This the whole Gospel declares and therefore it needs not our particular improvement in this place And if this be the duty of the whole Creation it is easie to discern in what a special manner it is incumbent on them that believe whose Benefit Advantage and Glory was principally intended in this whole work of God Should they be found wanting in this Duty God might as of old call Heaven and Earth to witness against them Yea Thankfulness to God for the bringing forth of the first-born into the world is the summ and substance of all that Obedience which God requires at the hands of believers IV. The Command of God is the ground and Reason of all Religious Worship The Angels are to worship the Lord Christ the Mediator and the ground of their so doing is Gods command he saith Worship him all ye Angels Now the command of God is twofold 1. Formal and vocal when God gives out a Law or Precept unto any creature superadded to the Law of its Creation Such was the Command given unto our first Parents in the Garden concerning the Tree of the knowledge of Good and Evil and such were all the Laws Precepts and Institutions which he afterwards gave unto his Church with those which to this day continue as the Rule and Reason of their Obedience 2. Real and interpretative consisting in an impression of the Mind and Will of God upon the nature of his creatures with respect unto that Obedience which their state condition and dependance on him requireth The very nature of an intellectual Creature made for the Glory of God and placed in a moral dependance upon him and subjection unto him hath in it the force of a Command as to the Worship and Service that God requireth at their hands But this Law in man being blotted weakned impaired through sin God hath in mercy unto us collected drawn forth and disposed all the Directions and Commands of it in vocal formal Precepts recorded in his Word whereunto he hath superadded sundry new Commands in the Institutions of his Worship Wiâ—h Angels it is otherwise The ingrafted Law of their Creation requiring of them the Worship of God and Obedience to his whole Will is kept and preserved entire so that they have no need to have it repeated and expressed in vocal formal Commands And by vertue of this Law were they obliged to constant and everlasting Worship of the Eternal Son of God as being created and upheld in an universal dependance upon him But now when God brings forth his Son into the world and placeth him in a new condition of being incarnate and becoming so the Head of his Church there is a new Modification of the Worship that is due to him brought in and a new respect unto things not considered in the first creation With reference hereunto God gives a new Command unto the Angels for that peculiar kind of Worship and Honour which is due unto him in that state and condition which he had taken upon himself This the Law of their Creation in general directed them unto but in particular required not of them It enjoyned the Worship of the Son of God in every condition but that condition was not expressed This God supplies by a new Command That is such an Intimation of his Mind and Will unto them as answers unto a vocal Command given unto men who by that means only may come to know the Will of God Thus in one way or other Command is the Ground and Cause of all Worship For 1. All Worship is Obedience Obedience respects Authority and Authority exerts it self in Commands And if this Authority be not the Authority of God the Worship performed in Obedience unto it is not the Worship of God but of him or them whose Commands and Authority are the Reason and cause of it It is the Authority of God alone that can make any Worship to be religious or the performance of it to be an Act of Obedience unto him 2. God would never allow that the Will and Wisdom of any of his Creatures should be the rise Rule or measure of his Worship or any part of it or any thing that belongs unto it This Honour he hath reserved unto himself neither will he part with it unto any other He alone knows what becomes his own Greatness and Holiness and what tends to the Advancement of his Glory Hence the Scripture abounds with severe Interdictions and Comminations against them who shall presume to do or appoint any thing in his Worship besides or beyond his own Institution 3. All Prescriptions of Worship are vain where men have not strength to perform it in a due manner nor Assurance of Acceptance when it is performed Now both these are and must be from God alone nor doth he give strength and ability for any thing in his Worship but what himself commands nor doth he promise to accept any thing but what is of his own Appointment so that it is the greatest folly imaginable to undertake any thing in his Worship and Service but what his Appointment gives warrant for And this should teach us in all that we have to do in the Worship of God carefully to look after his word of Command and Institution Without this all that we do is lost as being no Obedience unto God Yea it is an open setting up of our own Wills and Wisdom against him and that in things of his own especial concernment which is intolerable boldness and presumption Let us deal thus with our Rulers amongst men and obey them not according to their Laws but our own fancies and see whether they will accept our persons And is the Great and Holy God less to be regarded besides what we have our own Inventions or the Commands of other men as the ground and reason of our doing it we have nothing but our own or their warranty for its Acceptance with God and how far this will secure us is easie to judge We might hence also farther observe V. That the Mediator of the New Covenant is in his own Person God blessed for ever to whom Divine or Religious Worship is due from the Angels themselves As also that VI. The Father upon the account of the Work of Christ in the World and his Kingdom that ensued it gives a new Commandment unto the Angels to Worship him his Glory being greatly concerned therein And that VII Great is the Churches security and Honour when the Head of it is worshipped by all the Angels in Heaven as also that VIII It can be no duty of the Saints of the New Testament to worship Angels who are their fellow servants in the worship of Jesus Christ. Verse VII HAving in one Testimony from the Scripture expressing the subjection of Angels unto the Lord Christ signally proved his main Design
reproved l. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 256. l. 31. large Discourses p. 260. l. 16. also r. after l. 10. à fine commission r. omission p. 275. l. 2. r. Judicial p. 276. l. 16. Sanction r. Section p. 290. l. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 308. l. 5. who thought l. 26. and other p. 311. l. 17. laying r. flaying p. 315. l. 4. serebrito r. seretrio There are sundry other mistakes in pointings changes and transpositions of letters in the Hebrew and English which a diligent and Candid Reader will easily observe and amend And it is not worth the while to collect them for those who are otherwise Exercitatio I. The Canonical authority of the Epistle to the Hebrews Notation of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kaneh a measuring reed The beam of a ballance Thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the same signification Metaphorically a moral rule Rectum and Canon how far the same The Scripture a rule Canonical The Antiquity of that Appellation The Canon of the Scripture What required to render a book Canonical All books of the holy Scripture equall as to their divine Original Jews distinction of the books of the old Testament as to the manner of their writing disproved All equally Canonical No book Canonical of a second sort or degree The Epistle to the Hebrews Canonical Opposed by Hereticks of old Not received into the Latin Church untill the dayes of Hierome Proved against Baronius Not rejected by any of that Church only not publiquely approved The Church of Rome not the sole proposer of books Canonical Occasion of its nâ—n-admittance at Rome Boldness of some in rejecting and corrupting the Scripture By whom this Epistle opposed of late The objection of the uncertainty of the Pen-man Answered Citations out of the old Testament not found therein Answer Citations not to his purpose Answer Countenance to old Heresies Answer General heads of Arguments to prove its Canonical Authority Characters to discover between books of divine inspiration and others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The General Arguments of books truly Canonical Subject Matter Design Style Of the style of the Sacred writings Mistakes of many about it The nature of Eloquence Excellency of Scripture Style Energie Efficacy Tradition concerning the Authority of this Epistle not justly lyable to any exceptions from the Author Circumstances Subject Matter Style Testimonyes Conclusion THe Canonical Authority of the Epistle unto the Hebrews having § 1 been by some called into Question we must in our entrance declare both what it is which we intend thereby as also the clear interest of this Epistle therein for this is the foundation of all those ensuing discourses from it and that exposition of it which we intend The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which gives rise unto that term Canonical § 2 seems to be derived from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kaneh and this as it sometimes denotes an Aromatical cane that contained spices in it used in the worship of God as Isai. 43. v. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast bought me no sweet Cane with silver for this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 precious Cane growing not in their own Countrey was bought from a far off Jer. 6.20 so in general it signifies any reed whatever 1 Kings 14.15 Isai. 42.3 whence a multitude of fierce and wicked men compared to the devouring Crocodile whose lurking place is in the canes or reeds are termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beast of the reed Psal. 68.30 Particularly it signifies a reed made into an instrument wherewith they measured their buildings containing six Cubits in length Ezek. 40.7 Chap. 42.16 And hence indefinitely it is taken for a Rule or a Measure Besides it signifies the jugum or scapus or beam with the tongue of a ballance keeping the poyse of the scales equal and discovering the rectitude or declensions thereof Isai. 46.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they weighed silver on the Cane that is saith the Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the ballance the supporter and director of the scales being put for the whole The Rabbins call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the reed of the scales that which tryes and weighs and gives every thing its just moment § 3 And this also is the first and proper signification of the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Canon So the Scholiast on that of Aristophanes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tells us that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly that which is over the scales bringing them and the things weighed in them to equality The very same with the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from which it is derived So Varinus tells us that it is properly the tongue in the ballance and in use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus Aristotle sayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by that which is right we know its self and that which is crooked for the Canon is judge of both where he useth the word for any kind of rule or measure answering unto the other signification of Kaneh in the Hebrew Rectum and Canon that which is right and the rule are one and the same the one expression denoting the nature of any thing the other its Use and Application § 4 From this original proper importance of the word is its metaphorical use deduced which is most Common and therein it signifiâ—s a moral Rule or a measure for direction tryall and judgement Hence the Philosopher calls the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rule of the administration or government of the Common-wealth that whereby all the parts of it arâ— disposed into their proper places whereby they are regulated and all things done in it are tryed and judged And in this sense it is applyed by St. Paul unto divine Revelation Gal. 6.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as many as proceed orderly that is in a direct way for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes according to this rule or Canon And to the same purpose he useth again the samâ— expression Phil. 3.16 For as the words of the Scripture are in themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 words of Truth so the writing it self is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a right writing or as the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which is written in uprightness to be a rule and Judge unto all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Genitivus adjuncti not materiae declaring the property of the writing not the subject matter that is it is Canonical for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which is right and a rule we have shewed to be the same And from hence it is that the Scripture or written Word of God being in it self every way absolutely right and perfect and appointed by him to be the Rule or Canon of the Churches faith and obedience requiring trying regulating judging wholly and absolutely of them is become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
almost all the eminent kinds of Revelation whereby themselves would distinguish the Spirit of Prophesie from the Inspiration of the Holy Ghost Neither have they any Reason for this distribution but finding the general division before mentioned to have been received in the Church of old they have disposed of the particular Books into their orders at their pleasure casting Daniel as is probable into their last order because so many of his Visions and Prophesies relate unto other Nations besides their own The Law or the Books of Moses they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Pentateuch from the number of the Books or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fives or the five parts of the Law whereunto Hierom in his Epistle to Paulinus wrests those words of the Apostle 1 Cor. 14.19 I had rather speak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 five words in the Church as if he had respect to the Law of Moses These five Books they divide into Paraschae or Sections whereof they read one each Sabbath day in their Synagogues Genesis into twelve Exodus into eleven Leviticus into ten Numbers into ten Deuteronomy into ten which all make fifty-three whereby reading one each day and two in one day they read through the whole in the course of a year beginning at the Feast of Tabernacles And this they did of old as James testifies Acts 15.21 For Moses of Old time hath in every City them that preach him being read in the Synagogues every Sabbath day Some of them make fifty four of these Sections dividing the last of Genesis into two beginning the latter at Chap. 47. v. 18. constituting the following Chapter in a distinct Section though it have not the usual note of them prefixed unto it but only one single Samech to note as they say its being absolutely closed or shut up on the account of the Prophesie of the coming of the Messiah Chap. 49. whose season is unknown to them They also divide it into lesser Sections and those of two sorts open and close which § 3 have their distinct marks in their Bibles and many superstitious Observations they have about the beginning and ending of them Of the first sort there are in Gen. 43. of the latter 48. In Exodus of the first sort 69. of the latter 95. In Leviticus of the first sort 52. of the Latter 46. In Numbers of the first 92. of the latter 66. Deuteronomy of the first sort 34. of the latter 379. in all 669. Besides they observe the number of the Verses at the end of every Book as also that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Levit. 11.42 is the middle letter of the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lev. 10 16. the middle word Levit. 13.33 the middle Verse the number of all which through the Law is 23206. Moreover they divide the Law or five Books of Moses into 153. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sedarim or Distinctions whereof Genesis contains 42. Exodus 29. Leviticus 23. Numbers 32. Deuteronomy 27. which kind of Distinctions they also observe throughout the Scripture assigning unto Joshuah 14. Judges 14. Samuel 34. Kings 35. Isaiah 26. Jeremiah 31. Ezekiel 29. the Lesser Prophets 21. Psalms 19. Job 8. Proverbs 8. Ecclesiastes 4. Canticles and Lamentations are not divided Daniel 7. Ester 7. Ezra and Nehemiah 10. Chronicles 25. Besides they distribute the Prophets into Sections called Haphters that answer the Sections which are read every Sabbath day in their Synagogues And this Division of the Prophets they affirm to have been made in the dayes of Antiochus Epiphanes whom they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that wicked one when the reading of the Law was prohibited unto them All which things are handled at large by others Having for a long season lost the Promise of the Spirit and therewith all saving § 4 spiritual Knowledge of the mind and will of God in the Scripture the best of their employment about it hath been in reference to the Words and Letters of it wherein their diligence hath been of use in the preservation of the Copies of it entire and free from corruption For after that the Canon of the Old Testament was compleated in the dayes of Ezra and Points or Vowels added to the Letters to preserve the Knowledge of the Tongue and facilitate the right Reading and Learning of it it is incredible what industry diligence and curiosity they have used in and about the Letter of the whole Scripture The collection of their pains and Observations to this purpose is called the Massora or Messara consisting in Criticall Observations upon the words and letters of the Scripture begun to be collected of old even it may be from the dayes of Ezra and continued untill the time of Composing the Talmud with some additional Observations since annexed unto it The Writers Composers and Gatherers of this work they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose principal Observations were gathered and published by Rabbi Jacob Chaiim and annexed to the Venetian Bibles whereas before the Massora was written in other Books innumerable In this their Critical Doctrine they give us the number of the Verses of the Scripture as also how often every Word is used in the whole and with what variety as to Letters and Vowels what is the whole number of all the Letters in the Bible and how often each Letter is severally used with innumerable other useful Observations the summ whereof is gathered by Buxtorfe in his excellent Treatise on that subject And herein is the knowledge of their Masters bounded they go not beyond the Letter but are more blind than Moles in the Spiritual sense of it And thus they continue an example of the righteous Judgement of God in giving them up to the Counsells of their own hearts and an evident instance how unable the Letter of the Scripture is to furnish men with the saving knowledge of the Will of God who enjoy not the Spirit promised in the same Covenant to the Church of the Elect Isa 59.21 § 5 Unto that ignorance of the mind of God in the Scripture which is spread over them they have added another prejudice against the Truth in a strange Figment of an Orall Law which they make equall unto yea in many things prefer before that which is written The Scripture becoming a lifeless Letter unto them the true understanding of the mind of God being utterly departed and hid from them it was impossible that they should rest therein or content themselves with what is revealed by it For as the word whilest it is enjoyed and used according to the mind of God and is accompanied with that Spirit which is promised to lead them that believe into all Truth is full of sweetness and life to the souls of men a perfect Rule of walking before God and that which satiates them with wisdom and knowledge so when it is enjoyed meerly on an outward account as such a writing without any dispensation of suitable Light
seven Treatises containing seventy one Chapters The fourth by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nezikim about loss and dammage and is divided into eight Massicktot whereof the first is divided into three parts called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kodoshim of Sanctifications and is divided into eleven Books containing ninety Chapters The sixth with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Teharoth of Purifications in twelve Books and one hundred twenty six Chapters Unto this Mishnae of R. Juda they annex the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Law and Commandment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he is the Written Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Orall when the next words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Obsâ—evation 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
Law is perfect and requiring no more in his Worship but what is in that Law prescribed See Psal. 19.8 Prov. 30.5 6. Deut. 4.1 2. And this perfection of the Written Law though it be perfectly destructive to their Tradions not only the Karaei among themselves do earnestly contend for but also sundry of their Gemarists do acknowledge especially when they forget their own concernments out of a desire to oppose the Gospel And to this head belong all the Arguments that Divines make use of to prove the perfection of the Scripture against the New Talmudists in Christianity 5. God every where sends his people to the Written Law of Moses for the Rule of their Obedience no where unto any Kabal Deut. 11.32 and chap. 10.12 13. Chap. 28.1 Josh. 1.7 8. Chap. 23.6 2 Chron. 30.18 Isa. 8.20 If there be such an Orall Law it is one that God would not have any man to observe which he calls none to the Obedience of nor did ever reprove any man for its Transgression And many more Arguments of the like nature may be added to prove the vanity of § 14 this pretence And yet this Figment is the bottom of the present Judaical Religion and obstinacy When the Apostle wrote this Epistle their Apostacy was not yet arrived at this rock of offence since their falling on it they have increased their blindness misery and ruine Then they were contented to try their cause by what God spake to their Fathers in the Prophets which kept open a door of hope and gave some advantages for their Conversion which are now shut up and removed untill God shall take this vail away from their faces that they may see to the end of the things that were to be done away By this means principally have they for many generations both shut out the § 15 Truth and secured themselves from Conviction For what ever is taught and revealed in the Scripture concerning the Person Office and Work of the Messiah seeing they have that which they esteem a Revelation of equall Authority herewithall teaching them a Doctrine quite of another nature and more suited unto their carnal Principles and Expectations they will rather rest in any evasions than give way to the Testimony thereof And whilest they have a firm perswasion as they have received by the Tradition of many Generations that the written Word is imperfect but an half Revelation of the mind of God in its self unintelligible and not to be received or understood but according to the sense of their Orall Law now recorded in their Talmuds what can the most plain and cogent Testimonies of it avail unto their Conviction And this hath been the fatall way and means of the grand Apostacy of both Churches Judaical and Christian. How far that of the Jews was overtaken with it in the dayes of our Lords Conversation on the Earth the Gospel doth abundantly declare and how they have brought it unto its height we have given now some brief account That of the Roman Church hath been the very same and hath at length arrived unto almost the same issue by the same degrees This some of them perceiving do not only defend the Pharisaical Opinion among the Jews about the Orall Law and Succession of their Traditions as consonant to the pretensions of their own Church but also openly avow that a very great number of their several respective Traditions are either the same or that they nearly resemble one another as doth expresly Josephus de Voysin in his Proaemium to the Pugio fidei of Raimundus Martini And because it is evident that the same have been the way and means whereby both the Judaical and Roman Church have apostatized and departed from the Truth and that they are the same also whereby they maintain and defend themselves in their Apostacy and refusal to return unto the Truth I shall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 manifest their Consent and Agreement in this Principle about their Traditions and Authority of them which have been the Ruine of them both First The Jews expresly contend that their Orall Law their Mass of Traditions was § 16 from God himself Partly they say it was delivered unto Moses on Mount Sinai and partly added by him from Divine Revelations which he afterwards received Hence the Authority of it with them is no less than that of the Written Word which hath all its Authority from its Divine Original and the usefulness of it is much more For although they cannot deny but that this and that particular Tradition that is Practice Custom or Exposition of any place of Scripture was first introduced expressed and declared at such or such seasons by such Masters or Schools amongst them yet they will not grant that they were then first invented or found out but only that they were then first declared out of the Cabalistical Abyss wherein they were preserved from their first Revelation as all of them agree who have written any thing about the nature propagation and continuance of their Orall Law And this is the perswasion of the Romanists about their Cabal of Traditions They plead them to be all of a Divine Original partly from Christ and partly from his Apostles What ever they have added unto the written Word yea though it be never so contrary thereunto still they pretend that it is part of the Orall Law which they have received from them by living Tradition Let one Convention of their Doctors determine that Images are to be adored another that Transubstantiation is to be believed a third add a New Creed with an equall number of Articles unto the old let one Doctor advance the Opinion of Purgatory another of Justification by Works all is one these things are not then first invented but only declared out of that unsearchable Treasure of Traditions which they have in their Custody Had they not inlaid this Perswasion in the minds of men they know that their whole Fabrick would of its own accord have long since sunk into Confusion But they highly contend at this day that they need no other Argument to prove any thing to be of an Heavenly Extract and Divine Originall but that themselves think so and practise accordingly § 17 Secondly This Orall Law being thus given the Preservation of it seeing Moses is dead long ago must be enquired after Now the Jews assign a threefold Depository of it First The whole Congregation Secondly The Sanhedrim and Thirdly The High Priest To this End they affirm that it was three times repeated upon the descent of Moses from Mount Sinai as to what of it he had then received and his after additions had the same promulgation First It was repeated by himself unto Aaron Secondly By them both unto the Elders and Thirdly By the Elders unto the whole Congregation or as Maimonides in Jad Chazakah Moses delivered it unto Eleazar Phineas and Joshuah after the Death of Aaron by whom the Consistory was instructed therein who taught the People
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But whether this Platonical Declaration of the Nature and Work of the Word of God employed by him as an Instrument in the Making and Government of the World would have been accepted in the Primitive Church when this Place was vexed by the Arians and studiously vindicated by the Orthodox Fathers I much question But to return If the Law and the observance of it be the only Remedy provided of God against the sin and misery of man the only means of Reconciliation with him all that dyed before the giving of it must perish and that eternally But the contrary appears from this very consideration and is undeniably proved by our Apostle in the Instance of Abraham Gal. 3. v. 17. For he received the Promise and was taken into Covenant with God four hundred and thirty years before the giving of the Law And that Covenant conveyed unto him the Love and Favour of God with Deliverance from Sin and the Curse as themselves will not deny There was therefore a Remedy in this case provided long before the giving of the Law on Mount Sinai and therefore the Law was not given unto that purpose but for other Ends at large declared by our Apostle Either then they must grant that all the Patriarchs and he in especiall of whom they boast perished eternally or else that there was a means of Deliverance provided before the giving of the Law and consequently that the Law was not given for that End The first they will not do nor can without an absolute Renunciation of their own Sacred Writings wherein none have obtained a larger Testimony that they pleased God than they The latter therefore followeth undeniably If they shall say they had a way of Deliverance but God provided another afterwards as this would be spoken without Warrant or Authority from the Scripture so I desire to know both what that way was and why it was rejected Of Gods appointment it was and effectual it was unto them that embraced it and why it should be laid aside who can declare Again as was before observed there are two parts of the Law The Moral Precepts § 20 of it and the instituted Worship appointed in it Unto this latter part do the Sacrifices of it belong But neither of these are sufficient unto the End proposed nor jointly can they attain it Two things are evidently necessary from what hath been discoursed unto the Deliverance enquired after First That Man be reconciled unto God by the removal of the Curse and the Wrath due unto him for his Apostacy Secondly That his Nature be freed from that Principle of Sin and enmity against God the evil figment that it is tainted yea possessed withall And neither of these can be effected by the Law or either part of it For First The Moral Precepts of it are the same with those that were written in the heart of man by Nature or the Law of his Creation which he transgressed in his first Rebellion And he must be delivered from that guilt before any new Obedience can be accepted of him His old debt must be satisfied for before he can treat for a new Reward which inseparably follows all acceptable Obedience But this the Precepts of the Law take no notice of nor direct unto any way for its removal only supposing the doing of it by some other means it requires exact Obedience in them that come to God thereby Hence our Apostle concludes that it could not give life but was weak and insufficient in its self unto any such purpose Besides secondly it could not absolutely preserve men in its own Observation for it required that Obedience which never any sinner did or could in all things perform as the Scriptures of the Old Testament abundantly manifest For they tell us there is is no man that sinneth not 1 Kings 8. v. 46. 2 Chron. 6. v. 36. That if the Lord should mark iniquity no man could stand Psal. 130. v. 3. And that if he enter into Judgement according to the Law no man living can be justified in his sight Psal. 143. v. 2. To this Purpose see the excellent Discourse and invincible Reasonings of our Apostle Rom. chap. 3. 4. This the Holy Men of Old confessed this the Scripture bears testimony unto and this Experience confirmes seeing every sin and transgression of that Law was put under a Curse Deut. 27. v. 26. Where then there is no man that sinneth not and every sin is put under the curse the Law in the Preceptive part of it can be no means of delivery from the one or other but is rather a certain means of increasing and aggravating of them both Neither is there any Testimony given concerning any one under the Old Testament that he was any other way justified before God but by Faith and the Pardon of Sins which are not of the Works of the Law See Gen. 15. v. 6. Psal. 32. v. 1 2. Of Noah indeed it is said that he was upright and perfect in his Generation that is sincere in his Obedience and free from the open wickedness of the Age wherein he lived But as this was before the giving of the Law by Moses so the Ground of his Freedom and Deliverance is added to be the Gracious Love and Favour of God This the Jews themselves confess in Bereshith Rabba Sect. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Even Noah himself who was left of them was not every way as he should be but that he found Grace or Favour in the eyes of the Lord. And to the same purpose they speak concerning Abraham himself elsewhere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou findest that Abraham our Father inherited not this world and the world to come any otherwise than by Faith as it is said he believed God This part therefore of the Law is plainly convinced to be insufficient to deliver sinners from an Antecedent guilt and Curse due thereunto § 21 It remains then that the Sacrifices of the Law must yield the Relief enquired after or we are still at a loss in this matter And these the Jews would willingly place their chief confidence in they did so of old Since indeed they have been driven from their Observation they have betaken themselves unto other Helps that they might not appear to be utterly hopeless But they sufficiently manifest their great reserve against the Accusation of their Consciences to be in them by the ludicrous wayes of representing or rather counterfeiting of them that they have invented 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a man and among the Rabbins a Cock also Hence Ben Vzziel renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ezion Geber The name of a City Deut. 2.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the City of a Cock And Isa. 22. v. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendered by Hierom Gallus Gallinaceus Granting therefore that the Punishment of Geber is required unto
the Targum its self is here silent of the Messiah for the very same Reason and perverts the whole Psalm to apply it unto David and yet is forced on v. 4. to refer the things spoken of unto the World to come or Dayes of the Messiah And the most of their Masters when they mention this Psalm occasionally and mind not the Controversie they have about it with Christians do apply it unto him So doth the Midrash Tehillim on Psalm 2. v. 7. and also on this Psalm v. 1. though there be an endeavour therein foolishly to wrest it unto Abraham Ra. Saadias Gaon on Dan. 7. v. 13. whose words are reported by Solomon Jarchi on Gen. 35. v. 8. Ra. Arama on Gen. 15. as he is at large cited by Munster on this Psalm Moses Haddarshan on Gen. 18. v. 1. Ra. Obediah on the place All whose words it would be tedious here to report It is sufficiently manifest that they have an open conviction that this Psalm contains a Prophecy concerning the Messiah and what excellent things are revealed therein touching his Person and Offices we shall have occasion to declare in the Exposition of the Epistle its self wherein the most material passages of it are applied unto our Lord Jesus Christ. § 27 In the Targum on the Canticles there is frequent mention also of the Mâ—ssiah as Chap. 1. v. 8. Chap. 4. v. 5. Chap. 7. v. 14. Chap. 8. v. 1 2 3 4. But because the Jews are utterly ignorant of the true Spiritual sense of that Divine Song and the Targum of it is a confused Miscellany of things sufficiently heterogeneous being a much later endeavour than the most of those on the other Books I shall not particularly insist on the places cited but content my self with directing the Reader unto them The like also may be said of Eccles. Chap. 1. v. 11. Chap. 7. v. 25. where without any occasion from the Text the mention of him is importunely inculcated by the Targumists § 28 We are now entring on the Prophets the Principal Work of some whereof was to testifie before hand the sufferings of Christ and the Glory that was to follow 1 Pet. 1. v. 11. And therefore I do not at all design to gather up in our passage all that is foretold promised declared and taught concerning him in them a work right worthy of more peace leisure and ability than what in any kind I am entrusted withal but only to report some of the most eminent places concerning which we have the common suffrage of the Jews in their general Application unto the Messiah Among these that of Isaiah Chap. 2. v. 2 3 4. occurreth in the first place And it shall come to pass in the last dayes that the Mountain of the house of the Lord shall be established in the top of the Mountains and shall be exalted in the top of the Hills and all Nations shall flow unto it and many people shall go and say come ye and let us go up to the Mountain of the Lord to the House of the God of Jacob and he will teach us of his Wayes and we will walk in his Paths For out of Zion shall go forth the Law and the Word of the Lord from Jerusalem And he shall judge among the Nations and shall rebuke many people and they shall beat their Swords into Plow-shares The same Prophesie is given out by Micah in the same words Chap. 4. v. 1 2 3. And by the common consent of the Jews the Messiah is here intended although he be not mentioned in the Targum The Talmudical Fable also of the lifting up of Jerusalem three Leagues high and the setting of Mount Moriah on the top of Sinai Carmel and Tabor which shall be brought together unto that purpose mentioned in Midrash Tehellim and in Baba Bathra distinc Hammocher is wrested from these words But those also of them who pretend to more sobriety do generally apply them to the promised Messiah Kimchi gives it for a Rule that that expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the latter dayes doth still denote the times of the Messiah which I suppose is not liable unto any exception And as he giveth a tolerable Exposition of the establishing of the Mountain of the Lord on the top of the Mountains assigning it to the Glory of the Worship of God above all the False and Idolatrous Worship of the Gentiles which they observed on Mountains and High Places so concerning those words v. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall judge among the Nations he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Judge or He that judgeth is the King Messiah The like also saith Aben Ezra on the same place and Jarchi on the same words in the Prophesie of Micah And as this is true so whereas Jehovah alone is mentioned in the foregoing Verses unto whom and no other this expression can relate how it is possible for them to deny that the Messiah is the Lord the God of Jacob also for undeniably it is he concerning whom it is said that he shall judge among the Nations And by their confession that it is the Messiah who is the Shophet the Judge here intended they are plainly convinced out of their own mouths and their infidelity condemned by themselves Abarbinel seems to have been aware of this entanglement and therefore as he wrests the Prophesie by his own confession contrary to the sense of all other Expositors unto the times of the building of the Second Temple so because he could not avoid the conviction of one that should judge among the Nations he makes it to be the House it self wherein as he sayes Thrones for Judgement were to be erected the vanity of which figment secures it from any further confutation We have then evidently in these words three Articles of the Faith of the Antient Church concerning the Messiah as First That as to his Person he should be God and man the God of Jacob who should in a bodily presence judge the People and send forth the Law among the Nations v. 4. Secondly That the Gentiles should be called unto faith in him and the Obedience of his Law v. 3. Thirdly That the Worship of the Lord in the dayes of the Messiah should be far more glorious than at any time whilest the first Temple was standing for so it is foretold v. 2. and so our Apostle proves it to be in his Epistle to the Hebrews And this whole Prophesie is not a little perverted by them who apply it to the defeat of Resin and Pekah when they came against Jerusalem and who in their Annotations on the Scripture whereby they have won to themselves a great Reputation in the world seldom depart from the sense of the Jews unless it be where they are in the Right Isa. 4. v. 2. In that day shall the branch of the Lord be Beauty and Glory Targ. § 29 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at that time shall the Messiah of the Lord
change of place And thence Aben Ezra interprets that expression Chap. 20. v. 22. Ye have seen that I have talked with you from Heaven God was still in Heaven when his Glory was on the Mount Yet those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do rather refer to his descent before described then denote the place where he spake For in giving the Law God spake on Earth Heb 12.25 That God in this glorious manifestation of his presence on Mount Sinai made use of the ministry of Angels both the nature of the thing declares and the Scripture testifies Psalm 68.17 The voices fire trembling of the Mountain smoke and noise of the Trumpet were all effected by them And so also was the forming of the words of the Law conveyed unto the ears of Moses and the People Hence the Law is not only said to be received by them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 7. v. 53. by the disposition or orderly ministries of the Angels and to be disposed by them into the hand of Moses Gal. 3. v. 19. but is also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 2. v. 2. the word spoken or pronounced by Angels that is outwardly and audibly As to him that presided and ruled the whole action some Christians think it was a created Angel representing God and speaking in his name But if this be so we have no certainty of any thing that is affirmed in the Scripture that it may be referred directly and immediately unto God but we may when we please substitute a delegated Angel in his room For in no place not in that concerning the Creation of the world is God himself more expresly spoken of Besides the Psalmist in the place mentioned affirms that when those Chariots of God were on Mount Sinai Jehovah himself was in the middest of them And this Presence of God the Hebrews call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby they now understand a Majestaticall and Sanctifying Presence indeed it intends him who is the Brightness of the Fathers glory and the express image of his Person who was delegated unto this work as the great Angel of the Covenant giving the Law in the strength of the Lord in the Majesty of the name of the Lord his God Exod. 23. v. 20 21 22. Behold I send an Angel before thee to keep thee in the way and § 16 to bring thee into the place that I have prepared Beware of him and obey his voyce provoke him not for he will not pardon your transgressions for my name is in him But if thou shalt indeed obey his voice and do all that I speak then will I be an enemy unto thine enemies and an adversary unto thine adversâ—ries The Angel here promised is he that went in the midst of the People in the Wilderness whose Glory appeared and was manifested among them And moreover another Angel is promised unto them v. 23. For mine Angel shall go before thee and bring thee into the Amorites and I will cut them off It is a ministring Angel to execute the Judgements and vengeance of God upon the enemies of his people And that this Angel of v. 23. is another from that of v. 20. appears from Chap. 33. v. 2 3. compared with v. 13 14 15 16. of the same Chapter v. 2. I will send an Angel before thee and I will drive out the Canaanite and the Amorite which is the Promise and the Angel of Chap. 23. v. 23. But saith he v. 3. I will not go up in the middest of thee which he had promised to do in and by the Angel of v. 20 21. in whom his name was This the people esteemed evil tidings and mourned because of it v. 4. Now God had not promised to go in the middest of them any otherwise than by the Angel mentioned which both Moses and the People were abundantly satisfied withall But whereas he here renews his Promise of the Ministry and Assistance of the Angel of v. 23. yet he denies them his own presence in the Angel of v. 20. For which Moses reneweth his request v. 13. whereunto God replies My presence shall go with thee v. 14. concerning which Presence or Face of God or which Angel of his Presence we must a little more particularly enquire § 17 First It is said to the People concerning him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beware of him or rather take heed to thy self before him before his Face in his Presence v. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Niphal is sibi cavit cave tibi And this is the caution that is usually given the People requiring that Reverence and awe which is due unto the Holiness of the Presence of God 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and obey his voice This is the great Precept which is solemnly given and so often reiterated in the Law with reference unto God himself 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 provoke him not or rebell not against him This is the usual word whereby God expresseth the Transgression of his Covenant a rebellion that can be committed against God alone 4. Of these Precepts a twofold Reason is given whereof the first is taken from the Soveraign Authority of this Angel for he will not pardon your transgressions that is as Joshua afterwards tells the same people he is an holy God he is a jealous God he will not forgive your transgressions nor your sâ—ns Joshua Chap. 24. v. 19. Namely sins of rebellion that break and disannul his Covenant And who can forgive sins but God To suppose here a created Angel is to open a door unto Idolatry for he in whose power it is absolutely to pardon and punish sin may certainly be worshipped with Religious Adoration The second Reason is taken from his Name for my Name is in him A more excellent Name than any of the Angels do enjoy Heb. 1. v. 4. He is God Jehovah that is his Name and his nature answereth thereunto Hence v. 22. it is added if indeed thou obey his vâ—ice and do all that I speak His voice is the voice of God in his speaking doth God speak and upon the Peoples obedience thereunto depends the accomplishment of the Promise Moreover Chap. 33. v. 14 15. God sayes concerning this Angel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my presence my Face shall go with thee which Presence Moses calls his Glory v. 18. his essential Glory which was manifested unto him Chap. 34. v. 6. though but obscurely in comparison of what it was unto them who in his humane nature wherein dwelt the fulness of the Godhead bodily Col. 2. v. 9. behâ—ld his Glory the Glory as of the only begotten of the Father John 1. v. 14. For this Face of God is he whom who so seeth he seeth the Father John 14. v. 19. because he is the Brightness of his Glory and the express image of his Person Heb. 1. v. 3. who accompanied the people in the Wilderness 1 Cor. 10. v. 4. and
great is the Mysterie of § 9 Godliness God was manifest in the flesh justified in the Spirit seen of Angels Preached unto the Gentiles believed on in the World received up into Glory All things which concern the Messiah his Person Office and Work are exceedingly Mysterious as containing the principal effect of the Eternal Wisdom and Goodness of God and the sacred depths of the counsel of his Will Hence the things spoken of him in the Old Testament are unto carnal Reason full of seeming inconsistencies As for instance it is promised of him that he should be the seed of the Woman Gen. 3. v. 15. of the seed of Abraham Gen. 22. v. 18. and of the Posterity of David And yet that his name should be the Mighty God the Everlasting Father the Prince of Peace Isa. 9. v. 6. and of him it is said Thy Throne O God is for ever and ever Psal. 45. v. 6. that he is the Lord our Righteousness Jer. 23. v. 6. that he is the Lord of Hosts Zech. 2. v. 8. Moreover it is declared that he shall sit upon his Throne for ever and reign whilest his enemies are made his footstool Isa. 9. v. 7. Psalm 2.7 8. Psalm 45.6 7. and yet that he shall be cut off Dan. 9. v. 26. that he shall be pierced in his hands and feet Psalm 22. v. 16. slain by the sword of God Zech. 13. v. 7. and that in his death he shall have his grave made among the wicked and with the rich Isa. 53. v. 9. Alâ—o That he shall come with great Glory and the clouds of Heaven Dan. 7. v. 13 14. and that he shall come lowly riding on an Ass and a Colt the Foal of an Ass Zech. 9. v. 9. That the soul of the Lord was well pleased with him and alwayes delighted in him Isa. 42. v. 1. and yet that it pleased him to bruise him and put him to grief Isa. 53. v. 10. to forsake him Psalm 22. v. 1. That he was to be a King and a Priest upon his Throne Zech. 6. v. 13. and yet these things were inconsistent the Kingdom being annexed unto the family of David and the Priesthood to the Posterity of Aaron by Divine Constitution That he should be honoured and worshipped of all Nations Psal. 45. v. 11 12. Psal. 72. v. 10 11 15. and yet that he should be rejected and despised as one altogether undesirable Isa. 53. v. 3. That he should stand and feed or Rule in the Name and Majesty of God Micah 5. v. 4. and yet complains I am a worm and no man a reproach of Men and despised of the People Psal. 22. v. 6. All which with sundry others of the like nature concerning his Office and Work are clearly reconciled in the New Testament and their concurrence in the Person of our Lord Jesus Christ openly and fully declared § 10 At the time of his coming the Jews were generally as ignorant of these things as Nicâ—demus was of Regeneration they knew not how they might be And therefore when ever our Saviour intimated unto them his Divine Nature they were filled with rage and madness John 8. v. 58 59. They woâ—ld stone him because being a man he declared himself to be God John 10. v. 30 31 33. and yet when he proved it to them that the Messiah was to be so inasmuch as that being Davids Son yet David in Spirit calâ—ed him Lord they were confounded not being able to answâ—r him a word Matth. 22. v. 42 43 44 45 46. when he told them that the Son of Man the Messiah must be lifted up that is in his death on the Cross they objâ—cted unto him out of the Law that Christ abideth for ever John 12. v. 34. and they knew not how to reconcile these things Hence some of his own Disciples thought he could not be the Mâ—ssiah when they saw that he dyed Luke 24. v. 20 21. and the bâ—st of them seemed to have expected an outward temporal Kingdom But of all these difficulties as was said and seeming inconsistencies there is a blessed Reconciliation revealed in the Gâ—spel and an Application made of them to the Person of the Lord Jâ—sus the Office he bare and the Work that he accomplished This the Jews refusing by unbelief they have invented many fond and lewd imaginations to free themselves from these difficulties and entanglements Some things they deny to be spoken concerning the Mâ—ssiah some things they wrest and pervert to their own apprehensions and somewhat they allow and look for that is truly promised § 11 First For his Person and the things spoken concerning it they apply thereunto the Principal Engine which they have invented for their relief For whereas the Scripture hath declared unto us such a Messiah as should have the natures of Gâ—d and man in one Person which Person should in the nature of man suffer and dye and reign for spiritual ends and purposes thâ—y have rejected the Divine Nature of this Person and split that which remaineth into two Persons to the one wherâ—of they assign one part of his work as to sorrow suffer and dye to the other another part namely to Conquer Rule and Reign according unto their carnal Apprâ—hensions of these things They have I say feigned two Messiah's between whom they have distributed the whole work of him that is promised according unto their understanding of it And one of these is to come as they say before the other to prepare his way for him This first they call Messiah Ben Joseph because he is to be of the Tribe of Ephraim the other Messiah Ben David of whom afterwards Both of them are mentioned together in the Targum on Cant. 4.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thy two Deliverers which shall deliver thee Messiah the Son of David and Messiah the Son of Ephraim are like to Moses and Aaron The same words are repeated again Chap. 7. v. 3. And in those places alone in the whole series of Targums is there any mention of this fictitious Messiah the Author of that Paraphrase on the Canticles being Josephus Caecus who lived after the finishing of the Talmuds whereof he maketh mention In other parts of the Targum he appeareth not But in the Talmud he is frâ—quently brought on the Stage So Tractat. de Fâ—â—to Tâ—bernaâ—ul Distinct. Hachalil Chamesha It is a Tradition of our Masters that the Holy Blessed God shall say unto Messiah the Son of David who shall redeem us let him do it suddainly in our dayes ask somewhat of me and I will give it thee as Psal. 2. And when he shall hear that Messiah the Son of Joseph is ssain he shall say before the Lord Lord of the world I only ask life of thee for it seems that he shall be much terrified with the death of Ben Joseph Unto this Messiah they assign all things that are dolorous and include suffering in them which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that are in the Scripture assigned to
wise men out of whom the number of the Sanhedrim when any dyed or were removed was to be supplied Secondly The place of their meeting which usually and ordinarily was at Jerusalem § 15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a Chamber of hewed stones where the Judges are sometimes called by them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Wise men of the stone Chamber Although it may be no more is intended in that expression but that it was a Magnifick Stately Place or building such as usually are made of stones hewed and carved And they tell us that this place was built nigh the Temple part of it being on the Holy Ground and part on that which was prophane and common Whence also it had two doors one on the sacred side by which the Prince and the Assessors entered the other on the prophane by which criminal persons were brought in before them by their Officers So Talmud in Joma And this some take to be the place where our Lord Christ was judged John 19.13 They sate down in the Judgement Seat in the place that is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the place built and raised up with hewed or squared stones For that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not signifie meerly the pavement as we translate it or the floor of the place the Apostle manifests by adding that in the Hebrew it is called Gaâ—batha 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Hebrew for although the word have a Syriack termination according to the corrupt pronuntiation of the Hebrew in those dayes among the people yet the Original of it is Hebrew and the Syriack renders it here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and reads not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now this signifies an High-Place or a place built up on all sides and exalted such as the Roman 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Judgement Seats were placed in But this might be an alike place to the other for I much question whether the Roman Governour sate in Judgement in the meeting place of the Sanhedrim § 16 Thirdly The Jews treat much of the Qualification of the persons who were to be of the number of the Assessors of this Court. For First They were to be of the Priests Levites or Nobles of Israel that is principal men in the Common-wealth yet none were admitted into their number meerly on the account of their Dignity or Offices not the King not the High Priest unless they were chosen with respect unto their other qualifications For they Secondly Were to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men of stature and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men of countenance or good Appearance to keep up as they say a Reverence unto their Office and they were also to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men of Wisdom and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men of Age according to the first institution and this carried the common Appellation Elders of the People They add in Dine Mâ—moneth that they were to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men skilled in the Art of Incantations and Charms to find out such practices which the Talmudist thought good to add to countenance themselves many of whom were professed Magicians And lastly they were to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 skilled in LXX Tongues that they might not need an Interpreter but fewer I suppose served their turn They treat also in generall that they ought to be men fearing God hating Covetousness stout and couragious to oppose Kings and Tyrants if need were From this number they exclude expresly persons over old deform'd and Eunuchs whom they conclude to be cruel and unmerciful as Claudian doth Adde quod Eunuchus nulla pietate movetur Nec generi natisve cavet clementia cunctis In similes animosque ligant consortia damni Mercy from Eunuchs is remov'd away No care of Race or Children doth them sway This only renders men compassionate When misery is known their common fate § 17 The power of this Court was great yea supream many times in all things among the people and at all times in most things of concernment All great Persons and weighty Causes were judged by them When a whole Tribe offended or an High Priest or a King of the House of David by these were their Causes heard and determined They had power also to determine about Lawful War They had two sorts of War 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Commanded War Such they esteemed War against the Nations of Canaan against Amaleck against any Nation that oppressed Israel in their own Land and this kind of War the King at any time of his own accord might engage in And they had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 War permitted only as War for security and enlargement of Territories which could not be engaged in at any time but by consent and upon the Judgement of this Court. The Enlargement of the City of Jerusalem the reparation of the Temple and the Constitutions of Courts of Judicature in other Cities belonged also unto them In a word they were to judge in all hard Cases upon the Law of God This sentence extended to life and death which last they had power to inflict § 18 four wayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 four deaths four kinds of death were committed to the House of Judgement to Stone to Burn to slay with the Sword and to strangle These were they who in the dayes of the Restauration of the Church by Ezra who by reason of the excellency of the persons many of them being Prophets and men divinely inspired are usually called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the men of the great Congregation And the power of this Court was continued though not without some interruption and restraint unto the time of the last destruction of the City by Titus Besides this greater Court they had also two lesser in other places one of the twenty § 19 three Assessors which might be erected in any City or Town where there was an hundred and twenty Families or more but not less and these also had power over all Causes Criminal and Civil which happened within the Precincts of their Jurisdiction and over all Punishments unto Death it self Hilary on the second Psalm tells us that Erat a Mose ante institutum in omni Synagoga LXX esse Doctores Moses had appointed that in every Synagogue there should be LXX Teachers He well calls them Teachers because that was part of their duty to teach and make known the Law of God in Justice and Judgement And he adds Cujus doctrinae dominus in Evangeliis meminit dicens Whose teaching our Lord mentions in the Gospel saying the Scribes and Pharisees sit in Moses Chair So referring the direction there given by our Saviour to the Judicial determinations of these Judges and not to their ordinary Teachings or Sermons to the people But herein his mistake is evident that he supposeth the number of seventy to have belonged to every Synagogue which was peculiar to the great Court before described For besides this Judicature
he that hath Dominion shall not be taken from the House of Judah And Jonathan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kings and Rulers shall not cease from the House of Judah The same words are used by that called of Jerusalem The Authority of these Paraphrases among the Jews is such as that they dare not openly recede from them And therefore Manasse in his Conciliator where he endeavours to enervate this Testimony passeth over these Targums in silence as having nothing to oppose to their Authority which is a sufficient evidence that he saw the desperateness of the cause wherein he was engaged Solomon and Bechai acknowledge Rule and Dominion to be intended in the words but according to the latter they are not to be erected untill the coming of the Messiah which is no less expresly contrary to the Targum then to the Text it self affirming plainly that then it was to end and not begin Add hereunto further to manifest the consent of the Antient Jews unto this sense of the words that in their Talmuds they affirm the Law-giver here mentioned to be the Sanhedrim whose power continued in Judah untill the Shilo came whereof we have spoken before § 26 Unto these Reasons and Testimonies we may subjoyn the use of the words themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is originally and properly a rod or staff all other significations of it are Metaphoricall Among them the principall is that of Scepter an Ensign of Rule and Government Nor is it absolutely used in any other sense in that very frequently Psalm 45. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Scepter of uprightness is the Scepter of thy Kingdom Numb 24.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Scepter shall arise out of Israel that is a Prince or a Ruler Targum Christ shall rule out of Israel And this sense of the words is made more evident by its conjunction with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Law-giver he that prescribes and writes Laws with Authority to be observed Deut. 33.2 in a portion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Law-giver hidden that is Moses the great Scribe saith the Targum for as they suppose the Sepulchre of Moses was in the Lot of Gad. Mechokek saith Aben Ezra that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great President or Ruler Psal. 108.19 Judah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my Law-giver with Allusion to this Prediction of Jacob. Isa. 33.22 The Lord is our Judge the Lord is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our Law-giver These two words then in conjunction do absolutely denote Rule and Dominion The latter Masters of the Jews to avoid the force of this Testimony have coined § 27 a new signification for these words Shebet they say is only a rod of Correction and Mechokek any Scribe or Teacher which they would refer to the Rabbins they have had in every Generation Some of them by Shebet understand a staff of supportment which they were to enjoy in the middest of their troubles so I remember Manasse Ben Israel not long since made it one of his reasons for their admission into England that therein this Prophesie might receive somewhat of accomplishment by this countenance and encouragement in this Land But the most of them adhere to the former sense of the words So they call the story of their calamities and sufferings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rod of Judah But this evasion is plainly and fully obviated in the former opening of the words and confirmation of their genuine importance For 1. It is openly contrary to the whole Context and Scope of the Place 2. To the meaning and constant use of the words themselves especially as conjoined 3. To the Targums and all old Translations 4. To the Talmud and all their own Antient masters 5. To the truth of the Story Judah having been long in a most flourishing and prosperous condition without any such signal calamity as that which they would intimate to be intended in the words namely such as for sixteen hundred years they have now undergone 6. The supportment they have had hath not been National nor afforded to Judah as a Tribe or People but hath consisted meerly in the greatness and wealth of a few individual persons scattered up and down the world neither themselves nor any else knowing unto what Tribe they did belong And 7. This hath been in things no way relating to the Worship of God or their Church-state or their spiritual good 8. Their Scribes were not formerly of the Tribe of Judah and their latter Rabbins wholly of an uncertain extraction so that this pretence proves nothing but the misery of their present State and condition wherein they seek a refuge for their infidelity in vanity and falshood Our second enquiry is concerning the subject of the Promise under consideration § 28 which is the Shilo whereby we say the promised Seed is intended About the derivation and precise significations of the word we have no need to contend Most learned men look upon it as derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be quiet safe happy prosperous whence also is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 122. safety peace prosperity Abundance Hence Shilo sayes Mercer sonat tranquillum prosperum pacatum felicem Augustum victorem cui omnia prospere succedunt signifies one quiet prosperous peaceable happy honourable a Conqueror to whom all things succeed well and happily To this Etymologie of the word agrees Galatinus Fagius Melancthon Pagninus Prusius Schindler Buxtorfius Armama and generally all the most learned in the Hebrew tongue The Vulgar Latin rendring the words qui mittendus est who is to be sent as if it were from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corrupts the sense and gives advantage to the Jews to pervert the words as both Raymandus and Galatinus observe Neither is there any thing nearer the truth in the derivation of the word from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so making it as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quae ei which to him whereunto yet that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Greeks the first mentioned by Eusebius the latter in the present Copies both by Justin Martyr do relate or allude Others suppose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie a Son from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which denotes the after birth or Membrane wherein the Child is wrapt in the Womb. Thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shilo should be the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is not unusual saith Kimchi But Galatinus supposeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be a foeminine affix denoting that the Messiah was to be the seed of the Woman or to be born of a Virgin Neither is his conjecture absolutely to be rejected Although Mercer pronounce it to be against the rule of Grammar for we know they hold
〈◊〉 and work he carries on to the beginning of the next verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and work it coheres in sense with the following Verse or this word if you do the work that I covenanted with you and so leaps over those words in the end of ver 4. and whereon the whole fifth verse doth evidently depend For I am with you saith the Lord of Hosts And these following words so my Spirit remaineth among you he interprets for a Promise depending upon the same condition If you do the word that I covenanted with you that is observe the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But after they sinned and observed not the Law the Holy Ghost and Prophecy-ceased from amongst them in the dayes of Zachariah and Malachi And to the same purpose Abarbinel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The glorious Presence Prophecy and the rest of the Holy thâ—ngs that were then wanting should return unto them if their wayes were right and good And in this fancy they all agree But this wresting of the Text is evident There is no condition intimated in the § 13 words but rather the contrary God promising to be with them as he was in the days of their coming out of the Land of Aegypt wherein the work that he wrought for them depended not on their Obedience but was a meer effect of his own faithfulness as he often declares And those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and my Spirit standing abiding or remaining in the midst of you among you is no Promise of any thing that was future but a declaration of the presence of God by his Spirit then amongst them to carry them through all difficulties and discouragements that they had met withall And this is evident from the Inference that is made thereon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fear ye not For as the presence of God with them by his Spirit and power was their great encouragement so a Promise of any thing that was future was not suited unto that purpose And hence the Targum of Jonathan supposing the Spirit of Prophesie to be intended referreth the words to the Prophets that wâ—re then amongst them who instructed them in the Will of God But by the Spirit nothing is there intended but the efficacious working of the Providence of God in their Protection as it is explained Zech. 4.6 Not by Might nor by Power but by my Spirit saith the Lord of Hosts And the trajection of the words invented by Kimchi is a bold corruption of the Text and contrary to the whole design of the Prophets message to the people His business was to encourage them to go on with the building of the Temple To this end he bids them be strong and do their work 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Rabbi Levi Work on this building carry on this Fabrick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Jonathan fall to your labour and thereunto he adds the encouragement from the presence of God who was powerfully present with them by his Spirit as in the dayes that he brought them out of the Land of Aegypt § 14 This Evasion being of no use something more satisfactory must be enquired after something wherein the glory of the latter House must excell that of the former That they may not be utterly silent the Masters of the present Judaical Infidelity fix upon two things which they would perswade us this Glory might consist in First They say the Structure it self either as built by Zerubbabel or at least as restored by Herod was Higher as more capacious then that built by Solomon and the glory of it was encreased by the great riches of the Nations that were brought into it in the dayes of the Hasmonaeans and of Herod when that was accomplish'd which was here foretold that the riches of the Nation should come to that House So Kimchi I will shake this is an Allegorical Expression saith he of the great glory and good that God would bring to Israel in the dayes of the second Temple and when was this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was in the dayes of the Hasmonaeans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or in the time of Herod for which he refers us to the Book of Joseph Ben. Gorion the Plagiary of the time of Josephus And this also is repeated by Jarchi and Aâ—arbinel for the Glory of the House its self The same man tells us that his Masters of blessed Memory were divided some referring it unto the time of the standing of the second House of which afterwards Some to its greatness And for its greatness he informs us The second House 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Structure of it was great as it is written in the words of our Rabbins of blessed memory and in the Book of Joseph Ben Gorion namely that there was no building in the whole world to be compared with that Structure which Herod built for beauty and excellency But there are not many of this opinion and those that pretend themselves so to be speak contrary to their own Science and conscience They know well enough that the latter Temple was in nothing to be compared unto the former And this Abarbinel acknowledgeth in the entrance of his Exposition of this Prophecy affirming that the people were troubled at the remembrance of the House built by Solomon which was great and high filled with multitudes of Vessels of pure Gold and pretious Stones whereas that which they were building was small according to the Command of the King of Persia and without treasure because of the poverty of the people and though this House was built higher by Herod yet it was not at all enlarged by him but erected precisely on the old foundation But not to enter at present into consideration of the measures of the former Structure Let the latter Temple be thought as wide and long as the former and some Cubits higher doth this presently give it a greater glory then the other a Glory so much greater as to be thus eminently promised and intimated to be brought in with the shaking of Heaven and Earth Sea and dry land Can any thing more fondly be imagined It were endless to reckon up the particular instances wherein it came short of the Glory of the first House Let but the heads of the Beauty and Magnificence thereof above recounted be run over and this will quickly appear In a word notwithstanding the imaginary greatness pretended it had not the hundredth part of the Glory of Solomons House which also these Masters on all occasions acknowledge for besides all the Golden Glorious Vessels and Ornaments of it Besides all the treasures disposed in it besides sundry of the most magnificent parts of the building it self they generally acknowledge that there were five things wanting in the last wherein the principal glory of the first House consisted These are diversly reckoned up by them but in general they all agree about them and they are given us by the Author of Aruch in the
Law on Mount Sinai to the final destruction of the City and Temple by Titus was not above sixteen hundred and thirty years or sixteen hundred and forty upon the longest account allowing all their former Captivities and intermissions of Government into the reckoning They have then continued in a state of dispersion and rejection from God as long as ever they were accepted for his Church and people what their condition hath been in the world for these sixteen Ages is known unto all and what may be thence concluded we shall distinctly consider § 4 When God took the Jews to be his people he did it by a special and solemn Covenant In this Covenant he gave them promises which were all made good unto them unto the utmost date and expiration of it in the coming of the Messiah And they principally respected these three heads First That they should possess the Land of Canaan and there enjoy that Worship which he had prescribed unto them See Exod. 6.4 Chap. 34.10 11. Levit. 26.8 9. Deut. 18.18 Chap. 29.13 Psalm 105.10 11. Secondly That he would defend them from their Adversaries or if at any time he gave them up to be punished and chastized for their sins Yet upon their repentance and supplications made unto him he would deliver them from their Oppressors Deut. 30.1 2 3 4 5. Nehem. 1.9 Deut. 32.35 36 37. 1 Kings 8.34 Thirdly That he would continue Prophets among them to instruct them in his will and to reclaim them from their miscarriage Deut. 18.18 The whole Pentateuch all their Divine Writings are full of Promises about these things And as we said untill the time limited for the expiration of that special Covenant they were all made good unto them That it was to expire themselves are forced to acknowledge because of the express promise of a new or another Covenant to be made not like unto it Jer. 32. The Land given them by inheritance and the place designed for the Worship of God therein were continued in their possession notwithstanding the mighty Attempts made by the Nations of the world for their extirpation And when at any time he gave them up for a season unto the power of their Adversaries because of their sins and provocations as unto the Babylonians in the dayes of Nebuchadnezzar and afterwards unto the Graecians or Syrians in the dayes of Antiochus Epiphanes yet still he foretold them of their condition promised them deliverance from it and in a short time accomplished it though it could not be done without the ruine of other Kingdoms and Empires The Oppression of the Babylonians continued but seventy years and the persecution of Antiochus prevailed only for three years and half Prophets also he raised up unto them in their several Generations yea in the time of their great distress as Jeremiah at the time of their desolation Ezekiel and Daniel in Babylon Haggai and Zechariah in their poverty after their reâ—â—rn which dispensation ceased not untill they pointed out unto them the end of the Covenant and told them that the Messiah should come speedily and suddenly unto his Temple Mal. 3.1 2. § 5 The present Jews I hope will not deny but that God is faithfull still and as able to accomplish his Promises as he was in the dayes of old Let us then enquire whether they enjoy any one thing promised them in the Covenant or any thing relating thereunto or have done so since the dayes wherein as we have proved the Messiah was to come 1. For the Countrey given unto them by Covenant and the place of Gods Worship therein the whole world knows and themselves continually complain that strangers possess it they being utterly extirpated and cast out of it It is with them all as it was with Abraham before the grant of the inheritance was accomplished they have not possession of one foot in it in any propriety no not for a burying place Their Temple is destroyed and all their attempts for the restauration of it which God so blessed of old frustrated yea ceased Their daily Sacrifice is ceased and whatever they substitute in the room of it is an open abomination unto the Lord. We need not insist on these things The Stories of their ruine exile vain attempts to recover their Land of their Fore-fathers of the utter pollution of the places of their Worship are known to themselves and all men that take care to know ought of these things Where is now the Covenant of the Land of Canaan Was it to be absolutely everlasting Whence comes it to pass that the great promise of it doth utterly fail Was it to expire What period can be assigned unto its duration but only that of the coming of the Messiah and the establishment of a New Covenant in him Is not the denyal hereof the ready way to make the men of the world turn Atheists and to look upon the Scriptures of the Old Testament as a meer Fable when they shall be taught that the Promises contained in it were but conjectures deceitful words that came to nothing Again How are they delivered from their Adversaries How are they defended § 6 from their Oppressors There is not a known Nation in the world wherein they live not either openly or privately in Exile and Banishment from their own Land About their oppressions and against their Oppressors they have cryed out and prayed after their manner for many Generations Where is the protection the deliverance promised if the time be not yet expired for the coming of the Messiah why are they not delivered What word is there in the Law or the Prophets that they shall not be delivered out of Temporal distresses any other way but by the Messiah hath it not been otherwise with them Were they not delivered from former Oppressions and Captivities by other means Could not God of old have dispossessed the Romans of the Land of Canaan and afterwards the Saracens and can he not now the Turks as easily as he did the Babylonians Persians and Graecians If the Covenant of those promises be not expired in the coming of the Messiah what account can they give of these things Further where are the Prophets promised unto them can they name one since the § 7 daies of a John Baptist whom they owned for a Prophet hath any one amongst them pretended to any such thing whom the event and themselves thereon have not discovered to be an Impostor Such was Theudas and Moses Cretensis with some few others Is it not strange that they who never long wanted a Prophet in their streights and difficulties and sometimes had many of them together should now in their utmost misery wandrings and darkness be left utterly destitute of any one for a thousand six hundred years and upwards It is the general confession of all their Masters that they have left the Holy Ghost or Spirit of Prophecy After the finishing of the second Temple they say and they say truly that Prophecy ceased
the notions of their more antient Masters For a Close then of these considerations I shall add some of the confessions of the Jews themselves which the evidence of the Truth contended for hath at several seasons extorted from them And this I shall not do as though they were of great importance in themselves or unto us but only to discover their entanglements in contending against the light for the present Masters of their unbelief are more perplexed with the convictions of their Predecessors then with the plainest testimonies of the Scripture The Authority of their Predecessors being equal with them unto if not more sacred then that of the word of God its self First then Being pressed with the Testimonies before insisted on out of Haggai concerning the glory of the second Temple and the coming of the desire of all Nations thereunto they have a Tradition that the Messiah was born the same day that the second Temple was destroyed The story indeed which they make it up with is weak fabulous and ridiculous and he who is offended with the citation of such things out of their Talmudical Doctors is desired only to exercise patience until he shall be able himself to report from them things more serious and of greater importance and yet from them must we learn the perswasions and convictions of the Antient Jews or be utterly ignorant of them Be their storiâ—s what they will also the powerfull convincing Evidence of Truth and the miserable shifts that the poor wretches are put unto to keep off the Efficacy of it from their minds do sufficiently appear in them The Tradition mentioned they give us in Tractat. Bezaroth distinct Hajakorr in § 14 these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rabbi Joden in the name of Rabbi Ibbo said the Messiah was born in the day that the house of the Sanctuary was destroyed and the story they tell to this purpose is as followeth It came to pass that as a Jew was plowing his Ox before him lowed and there passed by him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Arabian and he heard a voice saying O Jew the Son of a Jew loose thy Oxen for behold the house of the Sanctuary is destroyed the Ox lowed the second time and he said O Jew the Son of a Jew Yoke thy Oxen for behold Messiah the King is born he said unto him what is his name he answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Menachem that is the Comforter And in Bereshith Rabba on Gen. 30. they have a long story to the same purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rabbi Samuel the son of Nachman said as Elias of good memory was walking on the way on that very day that the house of the Sanctuary was destroyed he heard 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the voice from Heaven crying unto him the house of our holy Sanctuary is brought unto destruction when Elias of good memory heard this he thought the whole world should be destroyed he went therefore and finding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men plowing and sowing he said unto them the holy blessed God is angry with the world or all this generation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and will destroy his house and send his children into captivity among the Nations of the world and you are solicitous about this temporal life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 came forth again and said unto him Let them alone for unto Israel is born a Saviour he said unto the voice where is he the voice said unto him in Bethlehem Judah he went and found a woman sitting in the door of her house and her Child lying in its own blood before her he said unto her my daughter hast thou born a Son she said unto him yea he said and why doth it lye so long in its own blood she said unto him because of the great evil for on this day wherein he is born the house of the Sanctuary is destroyed he said unto her my daughter be of good Courage and take care of the Child for great salvation shall be wrought by his hand and she was streightway encouraged and took care of him In the process of this story they tell us that this Child was carried away by the four winds of Heaven and kept in the great Sea four hundred years of which afterwards I doubt not but this Tale is hammered out of the second of Luke about the appearance of the Angels to the Shepheards and their finding his Mother in a stable All the use that I intend to put this confession of theirs unto is to urge the present Jews with a conviction and acknowledgement of their fore-fathers that the Messiah was to be born under the second Temple § 15 Again They have a Tradition out of the School of one Elias a famous Master amongst them of the Tannarei or Antetalmudical Doctors which they have recorded in the Talmud Tractat. Saned distinct Chelec about the continuance of the world which is as follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is a Tradition of Elias that the world shall continue six thousand years two thousand void which the gloss of Rabbi Solomon Jarchi reckons from the Creation of the world unto the Call of Abraham two thousand to the Law from thence to the destruction of the second Temple and two thousand to the dayes of the Messiah It is incredible how the latter Rabbins are perplexed with this Tradition of their Masters which is recorded in the Talmud as sacred In the account they give in Shebet Sehuda of a Disputation they had with one Hierom a converted Jew before the Bishop of Rome they know not how to disintangle themselves from the Authority of it The summ of their answer is that the next words in the Tradition are that that time is elapsed because of their sins but as others have already manifested that that gloss is no part of the Tradition but an addition of the Talmudists so we shall immediately manifest the vanity of that pretence Others of them say that it sufficeth to maintain the truth and credit of the Tradition if the Messiah come at any time within the last two thousand years But besides that even they also are now drawing towards their period not a fifth part in their computation of that space of time remaining so this gloss is directly contrary to the very words of the Tradition For as two thousand years are assigned to the world before the Law and two thousand to the Law which they reckon from the Call of Abraham to the ruine of the second Temple so the two thousand years allotted to the time of the Messiah must begin with his coming as the other portions do one of them with the Creation the other with the Call of Abraham or else the space of time above sixteen hundred years between the expiration of the second two thousand years and the third must be left out of the computation And the time limited for the duration of the world extended
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentioned v. 16. is the same with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as they malitiously write it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 thâ—y except in the last place namely that they know not that Jâ—sus of Nazareth was brought up with Butter and Hony which is foretold concâ—rning 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 whâ—soever 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It cannot be that there should not at some tim◠〈◊〉 a Prophet like unto Moses or greater then he for Messiah the King should be like him â—â— greater then he but thus these words there arose none
like him ought to be interpreted not as though none should ever be like him but that none should be like him as to some particular quâ—lity or accident or that in all the space of time wherein the Prophets followed him until Prophecy ceased none should be like unto Moses but hereafter there shall be one like him or rather greater then he This is that which we affirmed before in the whole Series of Prophets that succeeded in that Church building on Moses foundation there was none like unto him but the Prophet here promised was to be so and in other regards as appears from other Testimonies far greater then he This was of old their common faith from this prediction of Moses And wherein this likeness was to consist our Apostle declares at large in his third chapter Moses was the great Law-giver by whom God revealed his mind and will as to his whole Worship whilst the Church State instituted by him was to continue Such a Prophet was the Messiah to be a Law-giver so as to abolish the old and to institute new Rites of Worship as we shall afterwards more fully prove and confirm 4. This raising up of a Prophet like unto Moses declares that the whole will of God as to his Worship and the Churches obedience was not yet revealed Had it so been there would have been no need of a Prophet like unto Moses to lay new foundations as he had done Those who succeeded building on what he had fixed and therefore said not to be like unto him would have sufficed But there are new counsels of the Will of God as yet hid to be finally and fully revealed by this Prophet And after his work is done there is no intimation of any further Revelation to ensue 5. The presence of God with this Prophet in his work is set down He would put his word into his mouth or speak in him as our Apostle expresseth the same matter chap. 1. v. 1. And lastly his Ministry is further described from the Event with respect unto them who would not submit unto his Authority nor receive the Law of God at his mouth God would require it at their hands that is as those words are interpreted by Peter they should be cut off from among his people or from being so And this signal Commination in the accomplishment of it gives light unto the whole praediction Some of the Jews from these words have fancied unto themselves another great Prophet whom they expect as they did of old before the coming of the Messiah So in their dealing with John the Baptist they asked him whetheâ—â—e was Elias which he denied because though he were promised under that name yet he was not that individual person whom they looked for that is the soul of Elias the Tishbite as Kimchi tells us with a body new created like unto the former Wherein they further demand whether he were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Prophet promised by Moses which he also denies because that Prophet was no other then the Messiah Joh. 1.21 To this purpose also is it that the Spirit of the Lord is promised to rest upon the Messiah Isa. 11.3 to make him of quick understanding in the fear of the Lord that he might not judge after the sight of his eyes c. v. 3 4 5. So also cap. 61.1 2. And from this great Prophet were the Isles of the Gentiles to receive the Law chap. 42.1 2. The summ of all is the Messiah was to be a Prophet a Prophet like unto Moses that is a Law-giver one that should finally and perfectly reveal the whole will and counsel of God all with that Authority that whosoever refused to obey him should be exterminated and cast out from the priviledge of being reckoned among the people of God § 36 We are then in the next place to consider the Accomplishment of this promise in the person of Jesus of Nazareth Now this the story of him and the event do abundantly testifie that he was a Prophet and so esteemed by the Jews themselves until through the envy of the Scribes and Pharisees and their own unwillingness to admit of the purity and holiness of his Doctrine they were stirred up to oppose and persecute him as they had done all other Prophets who in their several Generations foretold his coming is evident from the records of the Evangelical story see Joh. 1.46 chap. 6.17 Act. 3.22 23. Their present obstinate denial hereof is a meer contrivance to justifie themselves in their rejection and murder of him But this is not all he was not only a Prophet in general but he was that Prophet who was foretold by Moses and all the Prophets who built on his foundation who was to put the last hand unto divine Revelations in a full declaration of the wâ—ole counsel of God the peculiar work of the Messiah and this we shall evince in the ensuing considerations of his Doctrine and Prophesie with the success and event of them First The Nature of the Doctrine taught by this Prophet gives Testimony unto our § 37 assertion Whatever Characters of that Truth which is holy and heavâ—nly can rationally be conceived or apprehended thâ—y are all eminently and incomparably imprinted on the Doctrine of Jesus Christ. Whatever tends to the glory of God as the first Cause and last End of all things as the only Soveraign Ruler Judge and disposer of all as the only infinitely holy wise righteous good gracious merciful powerful faithful independent Being is clearly evidently and in a heaveâ—ly manner revealed therein Whaâ—ever is usâ—ful or suitable to excite and improve all that is of good in man in the nâ—tiâ—ns of his mind or inclinations of his will to discover his wants and defects that he may not â—xalt himself in his own imagâ—nation abovâ— hâ—s state and condition whatever is needful to reveal unto him his End or his Way hâ—s Happiness or the Means conducing thereunto whatever may bring him into a dâ—e subjection unto God and subordination unto his Glory whatever mâ—y teâ—ch him to be usâ—ful in all those Relations wherein he may be cast within the bounds and compass of the moral principles of his nature as a creature made for society wâ—atever is useful the deterr him from and sâ—ppress in him every thing that is evil even in those hidden seeds and Embrios of it which lye beneath the first instances that Reason can reach unto to discovery of and that in an absolute universality without thâ— lâ—ast indulgence on any pretence whatever and to stâ—r him up provoke him unto and direct him in the practice of whatever thing is true honest just pure lovely of good report that is virtuous or praise-worthy that may begin bound guide limit finish and perfâ—ct the whole Systeme of moral actions in him in relation unto God himself and others it is all revealed confirmed and ratified in the Doctrine of the Gospel of Jesus Christ. It hath-stood upon its
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Aâ—sworth and they need not here be repeated This only I shall obâ—erve 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 Dâ—ut 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sign as it was to be on their hand and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a memorial as between their eyes both which are very capable of our interpretation but v. 16. they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thephilin which word seems to be taken from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philacteria some would derive it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
worn about them They are sanctified in the Law and in a word the Targum on the Canticles Chap. 8. v. 3. tells us that God chose them above all people because they wore the Phylacteries So just cause had our Lord Jesus Christ to reprove their hypocrisie superstition and self-justification in the use abuse and boasting of these things Mat. 23.5 All their works they do for to be seen of Men they make broad their Phylacteries and enlarge the borders of their garments This about the borders of their garments was an after Institution yet because of its answerableness unto this we may add it in this place To this purpose God gives his command Num. 15.38 39 40. Speak unto the Children of Israel and bid them that they make them fringes in the borders of their garments throughout their generations and that they put upon the fringe of the borders a Ribband of blâ—w and it shall be unto you as a fringe that ye may look upon it and remember all the commandments of the Lord and do them and that you seek not after your own heart and your own eyes after which ye use to go a whoring that you may remember and do all my commandments and be holy unto your God which Law is repeated again Deut. 22.12 Thou shalt make thee fringes upon the four quarters of thy Vestures wherewith thou coverest thy self These 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 locks or fringes made of thread fastened unto the wings or skirts of their garments with a Ribband 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a blew colour which how to make at present the Jews confess they know not but suppose it was made with the blood of a Fish called Chalazon mixt with Vermilion had vertue and efficacy from the institution of God who alone is able to bless and sanctifie things in themselves indifferent unto Sacred Use to the keeping of their hearts in a due reverence unto himself and their eyes from wandering after false Worship and Superstition which being now removed and taken away the things themselves are among the present Jews turned into the greatest superstition imaginable Their principal vanities about these things having been represented by others out of Maimonides his Treatise on that subject need not here be repeated The last appointment of God occasioned by the mercy solemnly remembred in the § 22 Passover was the dedication of all the first-born Males unto himself The Law of this dedication is recorded Exod. 13.12 13. and the manner of its performance is farther added Numb 18 15 16 17. Every thing that openeth the matrix in all flesh which they bring unto the Lord whether it be of men or beast shall be thine nevertheless the first-born of man shalt thou surely redeem and the first firstling of unclean beasts shalt thou redeem and those that are to be redeemed from a month old shalt thou redeem according to thine estimation for the mony of five shekels after the shekel of the Sanctuary which is twenty Gerahs But the firstling of a Cow or the firstling of a Sheep or the firstling of a Goat thou shalt not redeem they are holy thou shalt sprinkle their bloud upon the Altar and shalt burn their fat for an offering made by fire for a sweet savour unto the Lord. The whole dedication of the first-born Males is distributed into three parts 1. Children who were to be redeemed with five shekels twenty Gerahs to one shekel that is about twelve shillings of our mony 2. Clean beasts such as were appointed to be offered in sacrifice on other occasions as the Kine the Sheep and the Goats These were to be offered unto God in a Sacrifice of burnt-offering without redemption or commutation after they had been kept a month with the dam. 3. Vnclean beasts whereof an instance is given in the Ass which were either to be redeemed with mony by an agreement with the Priest or to have their necks broke at the choice of the owner And all of this to call to remembrance the mercy of God in sparing them and theirs when the first-born of man and beast clean and unclean in Egypt were destroyed For hence a peculiar right of especial preservation arose unto God towards all their first-born and this also not without a prospect towards the Redemption of the Church of the first-born by Jesus Christ. Heb. 12.23 And this gave a period to the first dispensation of God towards the Church in the § 23 posterity of Abraham for the space of 430 years With the provision and furniture of these Ordinances of Worship they left Egypt and passing through the Red-sea came into the Wilderness of Sinai where they received the Law and were made perfect in the beauty of Typical holiness and worship Unto these Ordinances succeeded the Solemn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or giving of the Law on § 24 Mount Sinai with the Precepts and Sanctions thereof mentioned in several places by our Apostle as chap. 2.2 For if the word spoken by Angels was stedfast and every transgression and disobedience received a just recompence of reward Chap. 1O 28 He that despised Moses Law died without mercy under two or three witnesses Chap. 12.18 19 20 21. For ye are not come unto the Mount that might be touched and that burned with fire nor unto blackness and darkness and tempest and the sound of a trumpet and the voice of words which they that heard intreated that the word should not be spoken to them any more for they could not endure that which was commanded and if so much as a beast touched the mountain it shall be stoned or thrust through with a dart And so terrible was the sight that Moses said I exceedingly fear and quake ver 25. They escaped not who refused him that spake on earth And in other places Three things must be explained in reference unto this great and solemn foundation § 25 of that Judaical Church state which our Apostle treateth about in this whole Epistle First The Preparations for it Secondly The Manner of the giving of it Thirdly The Law it self For the preparations for it they are either more remote or immediately preceding it The former were those temporary occasional instructive Ordinances which God gave them at their entrance into the Wilderness before they came to receive the Law on Sinai The first mentioned of this nature is Exod. 15.23 24 25 26. And when they came to Marah they could not drink of the waters of Marah for they were bitter therefore the name of it was called Marah And the people murmured against Moses saying What shall we drink And he cried unto the Lord and the Lord shewed him a tree which when he had cast into the waters the waters were made sweet There he made a Statute and an Ordinance and there he proved them and said If thou wilt diligently hearken to the voice of the Lord thy God and wilt do that which is right in his sight and wilt give ear to
〈◊〉 in the first appearance and dawning of light at which time the preparation for the promulgation of the Law began § 31 The place they came unto is called the Wilderness of Sinai v. 2. and so was the Mountain also it self whereon the glorious Majesty of God appeared v. 20. it was also called Horeb Exod. 3.1 He came to the Mountain of God even to Horeb where they were to serve God v. 12. and it was on this account afterwards called Horeb the Mount of God 1 Kings 19.8 And the whole Wilderness was termed the Wilderness of Horeb Deut. 1. It is therefore generally supposed that they were several names of the same places the Mountain and Wilderness wherein it was being both called Sinai and Horeb. And they were both occasional names taken from the nature of the place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sinai from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seneh a Bush such as the Angel appeared unto Moses in Exod. 3.2 such whereof a multitude were in that place And Horeb from its drought and barrenness which is the signification of the word But the opinion of Moses Gerundensis is far more probable that Horeb was the name of the Wilderness and Sinai of the Mountain That Sinai was the name of the Hill is expresly affirmed Chap. 19.18 20. And Mount Sinai was altogether on a smoak because the Lord descended upon it in fire and the Lord came down upon Mount Sinai on the top of the Mount So Psalm 68.17 And whereas mention is made of the Wilderness of Sinai it is no more but the Wilderness wherein Mount Sinai was And for those places before referred to where Horeb seems to be called the Mount of God the words in them all will bear to be read to the Mount of God in Horeb Strabo calls this very Mount 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lib. 16. And Justin of Moses Montem Sinan occupat The people therefore aboad in Horeb at the foot of the Mountain or about it and the Law was promulgated on the top of Sinai in the most desart solitude of that Wilderness And in this place hath the superstition of some Christians in latter Ages built a Monastery for the Celebration of their devotion by an order of Monks whose Archimandrite was not many years since in England But as the place materially considered is as evident an object of Gods displeasure against the lower part of the Creation upon the account of sin as almost any place in the world a wast and howling Wilderness a place left to solitude and barrenness so in its allusion or relation to the Worship of God it is cast by our Apostle under bondage and placed in an opposition to the Worship and Church State of the Gospel Gal. 4.24 25. Being come unto this place it is said Moses went up unto the Mount unto God It § 32 doth not appear that he had any new immediate express command so to do probably he both came to that place and so soon as he came thither went up into the Mountain in obedience to the command and faith in the promise of God which he received upon his first call Exod. 3.12 wherein it was given him for a token and pledge of their deliverance that thereon they should worship God or receive the Law in that Mountain which is also the judgement of Aben Ezra upon the place And it is not unlikely but that God at that time fixed the cloud which went before them as the token of his presence on the top of Sinai as a new direction unto Moses for his going up thither Being ascended God calls unto him the word of the Lord saith Jonathan and § 33 teacheth him to prepare the People for the receiving of the Law v. 4 5. Two things he proposeth to their consideration First The benefits that they had already been made partakers of hinted out unto them by the mighty and wonderful works of his power And Secondly New Priviledges to be granted unto them In the first he minds them that he had born them on Eagles wings This Jarchi interprets of their sudden gathering out of all the Coasts of Goshen unto Ramesis to go away together the same night Chap. 12.37 But although it may be allowed that they had in that wonderfull collection of themselves some especial Assistance of Providence besides the preparation which they had been making for sundry dayes before yet this expression evidently extends it self unto the whole dispensation of God towards them from the first of their deliverance unto that day Generally they all of them explain this Allegorical expression from the manner how the Eagles as they say carry their young which is on their backs or wings because they fear nothing above them as soaring over all whereas other Fowls carry their young between their feet as fearing other Birds of Prey above them But there is no need to wring the expression to force out of it such uncertain niceties There is no more intended but that God carried them speedily and safely as an Eagle is born by its wings in her course To this Remembrance of former mercies God adds Secondly A treble Promise First That they should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Segullah a word that hath none to declare it by We render it here and elsewhere a peculiar Treasure Eccles. 2.8 it is rendered by our Apostle Titus 2.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a peculiar people and by another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 2.9 which we translate in like manner Secondly That they should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Kingdom of Priests that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Princes saith Jarchi as David's Sons who were Princes are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And it is not denyed but that the word is sometimes so used But whereas here it intendeth the special separation and dedication of the people unto God after the manner of Priests thence the allusion is taken the dignity of Princes being included in that of a Kingdom And this Peter renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Kingly Priesthood And in the translation of this priviledge over unto Believers under the Gospel it is said that by Christ they are made Kings and Priests unto God Rev. 1.6 it is added that they should be an Holy Nation as expresly 1 Pet. 2.9 That which God on the other hand requires of them is that they keep his Covenant § 34 v. 5. Now this Covenant of God with them had a double expression First In the giving of it unto Abraham and its confirmation by the sign of Circumcision But this is not that which is here especially intended for it was the Administration of the Covenant wherein the whole People became the peculiar Treasure and inheritance of God upon a new account which is respected Now this Covenant was not yet made nor was it ratified untill the dedication of the Altar in the sprinkling of it with the blood of the Covenant as Aben Ezra well observes and
our Apostle manifests at large Chap. 9.19 20 21. Wherefore the People taking upon themselves the performance of it and all the Statutes and Laws thereof of which yet they knew not what they were did give up themselves unto the Soveraignty and Wisdom of God which is the indispensible duty of all that will enter into Covenant with him § 35 For the farther preparation of the people God appoints that they should be sanctified and wash their cloaths v. 10. which was done accordingly v. 14. The first contained their moral the latter their Ceremonial significative preparation for converse with God The former consisted in the due disposal of their minds unto that godly fear and holy Reverence that becomes poor worms of the Earth unto whom that glorious God makes such approaches as he did unto them The latter denoted that purity and holiness which was required in their inward man From this latter temporary occasional institution such as they had many granted to them whilest they were in the Wilderness before the giving of the Law the Rabbins have framed a Baptism for those that enter into their Synagogue a fancy too greedily embraced by some Christian Writers who would have the holy Ordinance of the Churches Baptism to be derived from thence But this washing of their cloaths not of their bodies was temporary never repeated neither is there any thing of any such Baptism or washing required in any Proselytes either Men or Women where the Laws of their admission are strictly set down Nor are there the lâ—ast footsteps of any such usage amongst the Jews untill after the dayes of John Baptist in imitation of whom it was first taken up by some Anti-mishnical Rabbins § 36 The next thing which Moses did by the command of God after he returned from the Mount was to set bounds unto it and the people that none of them might press to go up untill the Trumpet had done its long and last sounding a sign of the departure of the presence of God v. 12 13. And thou shalt set bounds unto the People round about saying take heed to your selves that you go not up into the Mount or touch the border of it whosoever toucheth the Mount shall be surely put to death there shall not an hand touch it but he shall surely be stoned or shot through whether it be beast or Man it shall not live when the Trumpet soundeth long they shall come up to the Mount The Law the Sanction and the duration of the obedience required are here represented The Law expresseth an evil prohibited both in it self and in the end of it The evil it self was going up into or so much as touching by any means the Mountain or the border of it The End wherefore this was prohibited was that they might not gaze v. 21. Charge the People lest they break through unto the Lord to gaze The Sanction is death enjoyned from the hand of Men in these Verses and threatned from the hand of Heaven v. 21 24. The continuance of the observance was untill the Trumpet sounded long or had done sounding the sign of the departure of Gods special presence which made the place holy only during its continuance § 37 For the Law it is said expresly that the Mount was not to be touched It might not be touched by Man or Beast Yet our Apostle treating concerning it calls it the Mount that might be touched Heb. 12.21 For although de jure whilst that temporary command continued in force it might not be touched which seemed to render it glorious yet saith the Apostle it was but a carnal thing that might de facta be touched by Man or Beast had they not been severely prohibited and so is no way to be compared with that Heavenly Mount Sion which we are called unto in the Worship of God under the Gospel § 38 The contexture of the words in our Translation seems to have some difficulty Whosoever toucheth the Mount v. 12 13. there shall not an hand touch it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it should seem that by it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Mount it self is intended and that the Law is reinforced in a particular caution that so much as an hand should not touch the Mount But it is far more probable that by it touch it the Person Man or Beast that touched the Mountain is intended And the words declare the manner how the offender should be destroyed being made Anathema devoted accursed by his presumptuous sin no man was to touch him or to lay hand on him to deliver him lest he also contracted of his guilt And this sense the ensuing words with the series of them evinceth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is no hand shall touch it either to save it or to punish it but stoning it shall be stoned or thrusting through it shall be thrust through whether Man or Beast it shall not live Let none think by laying hand on it to deliver it whence Aquila renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He shall be slain or destroyed cum impetu horrore with force and terror all being to cast stones at him or to shoot him through with arrows or thrust him through with darts So Aben Ezra 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The meaning is Men shall not gather about him to take him but those that see him shall stone him from the place of their Station And if he be afar off they shall shoot him through with arrows Touching the Mountain or the border limit or bound set unto it by Gods appointment § 47 was the sin forbidden And the end of it as was said was that they should not break through 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to see to gaze say we properly to look with curiosity on the appearances of Gods glory for which cause he smote the men of Bethshemesh upon their looking into the Ark 1 Sam. 6. God intending by this prohibition to beget in the People an awe and reverence of his holy Majesty as the Great Law-giver and by the terror thereof to bring them and their posterity into that bondage frame of Spirit that servile awe that was to abide upon them untill such time as he came who was to give liberty and boldness to his Church by dispencing unto Believers the Spirit of Adoption enabling them to cry Abba Father and to enter with boldness into the Holy Place even to the Throne of Grace In case the punishment appointed were neglected by the people God threatens to § 48 see the execution of it himself v. 21. Lest they break through unto the Lord to gaze and many of them perish v. 24. And let not the Priests and the People break through to come up unto the Lord lest he break forth upon them For to make them watchfull in their duty he lets them know that their miscarriage in this matter devolving the punishment of the Transgressor by their neglect upon him should be imputed by him unto
unto the remainder of his Ministry These brief remarks being given upon the preparation for and the manner of the giving of the Law we shall summarily consider the general nature of the Law and its Sanction in our next Exercitation Exercitatio XX. What meant by the Law among the Jews The common distribution of it into Moral Ceremonial and Judaical by them rejected The ground of that distribution 613 Precepts collected by the Jews Reasons of that number Of these 248 Affirmative 365 Negative Twelve Houses of each sort First House of Affirmatives concerning God and his Worship in twenty Precepts The second concerning the Temple and Priesthood in number 19. The third concerning Sacrifices in 57 Precepts The fourth of Cleanness and Vncleanness 18. The fifth of Alms and Tithes in 32 Precepts The sixth about things to be eaten in seven commands The seventh concerning the Passover and Festivals 20. The eighth of Rule and Judgment in 13 Precepts The ninth of Doctrine and Truth whose commands are 25. The tenth concerning Women and Matrimony in 12 Precepts The eleventh of Criminal Judgments and Punishments in eight Precepts The twelfth of civil Judgments in 17 Precepts Censure of this Collection Negative Precepts in 12 Families 1. Of false Worship in 47 Prohibitions c. THe Law it self and its Sanctions are the next thing that our Apostle makes § 1 mention of in the Oeconomy of the Judaical Church By this Law he especially understands the Law given on Mount Sinai or partly there partly from the Tabernacle the Type of Christ after it was erected The Jews by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Law generally understand the whole five books of Moses as they are also called in the New Testament and all Precepts that they can gather out of them any where they refer to the Law wherein they are not to be contended withall This whole Law is generally distributed into three parts First the Moral Secondly § 2 the Ceremonial Thirdly the Judicial part of it And indeed there is no Precept but may conveniently be referred unto one or other of these Heads as they are usually explained That which is commonly called the Moral Law the Scripture terms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 34.28 The words of the Covenant the ten words from whence is the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Law of ten words or precepts all which in their substance are moral and universally obligatory to all the sons of men That part of the Law which the Scripture calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judgments Exod. 21.1 determining of Rights between Man and Man and of punishments upon transgressions with especial reference unto the interest of the people in the Land of Canaan is by us usually termed the Judicial Law And the institutions of Ceremonial Worship are most commonly expressed by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole system whereof is termed the Law Ceremonial The Jews either acknowledge not or insist not much on this distinction which § 3 is evidently founded in the things themselves but casting all these parts of the Law together contend that there is amongst them 613 Precepts For the numeral Letters of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denote 611 of them and the other two which as they say are the two first of the Decalogue were delivered by God himself to the people and so come not within the compass of the word Torah in that place whence they take this important consideration namely Deut. 33.4 Moses commanded us a Law that is of 611 Precepts two being given by God himself compleats the number of 613. There is none who sees not the vanity and folly of these things which yet is a part of their Oral Law whereunto as hath been shewed they ascribe more oftentimes then to the written Word it self Of these 613 Precepts 248 they say are Affirmative Precepts because there are as § 4 they affirm which I leave to our Anatomists to judge of so many distinct members or bones in the body of a man And 365 Negative Precepts because there are so many days in the year man being bound to keep the Law with his whole body all the year long both which numbers make up 613. And lest this observation should not seem sufficiently strengthned by these arguments they add that which they suppose conclusive namely that in the Decalogue there are 613 Letters if you will but set aside the last two words which in common civility cannot be well denied unto them § 5 These 613 Precepts they divide or distinguish into twelve Families according to the number of the Tribes of Israel that is either general part into twelve First the Affirmative and secondly the Negative And although their distribution be not satisfactory for many Reasons and hath been also represented by others yet for the advantage of the Reader I shall here give a summary account of them § 6 The first Family which hath Relation to God in his Worship consists of twenty Precepts which I shall briefly enumerate as those following without any examination of their stating of them and due fixing to their several stations 1. Faith and acknowledgment of God's divine Essence and Existence Exod. 20.2 2. Faith of the Vnity of God Deut. 6.4 chap. 32.39 3. Love of God Deut. 6.5 chap. 10.12 4. Fear of God Deut. 6.13 5. Acknowledgment of God's Righteousness in Afflictions Deut. 8.5 6. Prayer unto God Exod. 23.25 Deut. 11.13 7. Adherence unto God Deut. 10.20 8. To swear by the name of God Exod. 6.13 Deut. 10.20 9. To walk in the ways of God Deut. 28.9 10. To sanctifie the Name of God Levit. 22.32 11. Twice a day to repeat that Sanction Hear O Israel Deut. 6.7 chap. 11.19 12. That we learn and teach the Law Deut. 5.1 chap. 11 8. 13. To wear Philacteries or Tephilin on the head Deut. 6.8 14. To wear them on the arm in the same place 15. To make Fringes Numb 15.38 39 40. 16. To put Writings of the Scripture on the posts of our doors Deut. 6.9 17. That the People be called together to hear the Law at the end of the Feast of Tabernacles Duet 31.12 18. That every one write him a Copy of the Law Deut. 31.19 19. That the King moreover write out another for himself as King Deut. 17.28 20. That at our eating of meat we give thanks or bless God Deut. 8.10 This is the first Family which though it sometimes fail in educing its precepts from the Word yet good use may be made of the observation in reducing these things to one certain head § 7 The second Family of the first general Head of Affirmative precepts contain those which concern the Sanctuary and Priesthood being nineteen in number 1. That a Sanctuary Tabernacle or Temple should be built Exod. 25.8 2. That being built it should be reverenced Levit. 19.30 3. That the Priests and Levites always keep the Temple and no others Numb 18.2 4. That the work or
be considered § 18 And these in general were of two sorts First Ecclesiastical Secondly Civil Ecclesiastical penalties were the Authoritative Exclusion of an offending Person from the society of the Church and the Members of it That such an Exclusion is prescribed in the Law in sundry cases hath in several instances been by others evidenced Many Disputes also have been about it both concerning the causes of it the Authority whereby it was done with its ends and effects But these things are not of our present consideration who intend only to represent things as they are in Facto instituted or observed Of this Exclusion the Jews commonly make three Degrees and that not without § 19 some countenance from the Scripture The First they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Niddui The second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cherem and the Third 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shammatha That which they call Niddui from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to expell to separate to cast off is with the most of them the first and lowest degree of this separation and exclusion And Persons who are to pronounce this sentence and put it into execution are according to the Jews any Court from the highest Sanhedrin of seventy one at Jerusalem to the meanest in their Synagogues Yea any Ruler of a Synagogue or Wise Man in Authority might accorcording unto them do the same thing And many ridiculous stories they have about the mutual Excommunication and Absolution of one another by consent The time of its continuance or the first space of time given to the Persons offending to repent was thirty dayes to which on his neglect he was left unto sixty and then to ninety when upon his obstinacy he was obnoxious to the Cherem As the Causes of it they reckon up in Jerusalem Talmud moed Katon twenty four crimes on the guilt whereof any one may be thus dealt withal 1. He that despiseth a Wise Man that is a Rabbi Master or Doctor even after his death 2. He that contemneth a Minister or Messenger of the House of Judgement 3. He that calleth his Neighbour Servant or Slave 4. He to whom the Judge sends and appoints him a time of Appearance and he doth not appear 5. He that despiseth the words of the Scribes much more the words of the Law of Moses 6. He that doth not obey and stand unto the sentence denounced against him 7. He that hath any hurtful thing in his power as a biting Dog and doth not remove it 8. He that sells his Field to a Christian or any Heathen 9. He that gives witness against an Israelite in the Courts of the Christians 10. A Priest that killeth Cattle and doth not separate the guifts that belong to another Priest 11. He that profaneth the second Holy-day in Captivity 12. He that doth any work in the afternoon before the Passeover 13. He that taketh the name of God in vain on any account 14. He that induceth others to profane the name of God 15. He that draweth others to eat of holy things without the Temple 16. He that computes the times or writes Kalendars or Almanacks fixing the Moneths out of the Land of Israel 17. He that causeth a blind man to fall 18. He that hindereth others from doing the work of the Law 19. He that makes profane the killing of any Creature by his own fault 20. He that killeth and doth not shew his Knife before hand before a Wise Man whereby it may appear to be fit 21. He that is unwilling to or makes himself difficult in learning 22. He that putteth away his Wife and afterwards hath commerce with her in buying and selling which may induce them to cohabitation 23. A Wise Man of evil Fame and Report 24. He that excommunicateth him who deserveth not that sentence Aâ— instance of this exclusion we have expresly in the Gospel John 9.20 The Jews § 20 had aâ—ready agreed that if any Man should confess He was Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he should be put out of the Synagogue He should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Menuddeh put under the sentence of Niddui And according to this sentence they proceeded with the blind man whose eyes were opened by the Lord Christ v. 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is saith the Margin of our Translation they excommunicated him But that is not the signification of the word it denotes only their causing him to be thrust out of the Synagogue by their Officers although there is no doubt but that at the same time they pronounced sentence against him § 21 If a Man dyed under this sentence they laid a stone upon his Beir intimating that he deserved Lapidation if he had lived Howbeit they excluded him not from teaching or learning of the Law so that he kept four paces distant from other persons He came in and went out of the Temple at the contrary door to others that he might be known All which with sundry other things were of their Traditional Additionals to the just prescriptions of the Word § 22 In case this Process succeeded not and upon some greater demerits the sentence of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cherem was to be proceeded unto This is an high degree of Authoritative Separation from the Congregation and is made use of either when the former is despised or as was said upon greater provocations This sentence must not be denounced but in a Congregation of ten at least and with such a one that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus Anathematized it is not lawful so much as to eat The third and last sentence in this kind which contains a total and irrecoverable Exemption of a person from the Communion of the Congregation is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shammatha Some of the Talmudical Rabbins in moed katon give the Etymologie of this word as if it should be as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sham metha death is theâ—e But it is generally agreed that it is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to exclude expell cast out that is from the Covenant of Promise and Common-wealth of Israel And this the most take to be total and final the Persons that fall under it being left to the judgement of God without hope of Reconciliation unto the Church Hence it is called in the Targum Numb 21.25 Deut. 7.27 The Curse the Execration of God and by the Talmudists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the anathema of the God of Israel But yet it cannot be denyed but that in many places they speak of it as the general name for any Excommunication and so as not at all to difference it from Niddui which is taken to be the least degree thereof The most learned Buxtorf hath given us out of an antient Hebrew Manuscript a form of this Excommunication which is truly ferale carmen as sad and dismall an imprecation as according to their principles could well be invented It is indeed by him applyed unto the Cherem but as L'Empereur hath observed
adultery as is known was capital by the express sentence of the Law As 1. With a Sister 2. A Fathers Sister 3. A Mothers Sister 4. A Wifes Sister 5. A Brothers Widow 6. An Vncles Widow 7. A Woman separated Many other Crimes also they reckon up with reference unto Ceremonial Institutions as eating of fat and blood and leaven on the Passeover making an Oyle like the holy Oyle even all such trangressions as are threatned with punishment but have no express kind of punishment annexed unto them § 28 Secondly Punishments respecting State and Condition were of two sorts First Pecuniary in a quadruple restitution in case of Theft Secondly Personal in banishment or confinement unto the City of Refuge for him that had slain a Man at unawares Numb 35.25 § 29 Thirdly Capital punishments they inflicted four wayes Fiâ—st By Strangulation which was inflicted on six sorts of Transgressors 1. Adulterers 2. Strikers of Parents 3. Men-stealers 4. Old Men exemplarily rebellious against the Law 5. False Prophets 6. Prognosticators by the Names of Idols Secondly Burning Lev. 20.14 And this the Jews say was inflicted by pouring molten Lead into their mouths and the Crimes that this punishment were allotted to were 1. The Adultery of the Priests Daughter 2. Incest 1. With a Daughter 2. With a Sons Daughter 3. A Wises Daughter 4. A Wises Daughters Daughter 5. A Wises Sons Daughter 6. A Wifes Mother 7. The Mother of her Father 8. The Mother of her Father in Law Thirdly Death was inflicted by the Sword Deut. 20.21 1. On the voluntary Man-slayer 2. On the Inhabitants of any City that fall to Idolatry Fourthly By Stoning Which was executed for Incest 1. With a Mother 2. A Mother in Law 3. A Daughter in Law 4. Adultery with a betroathed Virgin 5. Vnnatural uncleaness with Men 6. With Beasts by Men 7. With Beasts by Women 8. Blasphemy 9. Idolatry 10. Offering to Moloch 11. A Familiar Spirit of Ob 12. Of Jiedeoni 13. On Impostors 14. On Seducers 15. On Enchanters or Magicians 16. Prophaners of the Sabbath 17. Cursers of Father or Mother 18. The dissolute and stubborn Son Concerning all which it is expresly said that they shall be stoned § 30 Unto the execution of these penalties there was added two Cautionary Laws First That they that were put to death for the increase of their ignominy and terror of others should be hanged on a Tree Deut. 21.21 Secondly That they should be buryed the same day v. 23 And this is a brief abstract of the Penalties of the Law as it was the Rule of the Polity of the People in the Land of Canaan Exercitatio XXII The Building of the Tabernacle Moses Writing and Reading the Book of the Covenant Considerations of the particulars of the Fabrick and Vtensils of the Tabernacle Omitted One Instance insisted on The Ark. The same in the Tabernacle and Temple The Glory of God in what sense The principal Sacred Vtensil The matter whereof it was made The Form of it The End and Vse of it The Residence and Motions of it The Mercy-Seat that was upon it The matter thereof Of the Cherubims Their Form and Fashion The Visions of Isaiah and Ezekiel compared Difference in them and Reason thereof THe People having received the Law in the Wilderness and therein a Foundation § 1 being laid of their future Church-State and Worship which was to continue untâ—â— the Times of Reformation Heb. 9.10 they had also by Gods direction a place and Building for the seat of that Worship assigned unto them This was the Tabernacle erected in the Wilderness suited to their then moving state and condition into the Room whereof the Temple built afterwards by Solomon suceeded when they had attained a fixed station in the Land of Promise Our Apostle respecting the Ordinances of that Church as first instituted by Moses which the Hebrews boasted of as their priviledge and on the account whereof they obstinately adhered unto their observation insists only on the Tabernacle whereunto the Temple and its services were referred and conformed And this he doth principally Chap. 9 v. 1 2 3 4 5. Then verily the first Covenant had also Ordinances of divine Service and a worldly Sâ—â—ctuary For there was a Tabernacle made the first wherein was the candlestick and the Table and the Shew-bread which is called the Sanctuary And after the second Veil the Tabernacle which is called the Holiest of all which had the Golden Censor and the Ark of the Covenant overlaid round about with Gold wherein was the Golden Pot that had Manna and Aarons Rod that budded and the Tables of the Covenant And over it the Cherubims of Glory shaddowing the Mercy Seat The Preparation for the Directions which God gave for the building of this Tabernacle § 2 is declared Exod. 24. The Body of the people having heard the Law that is the ten Words or Commandments which was all they heard Deut. 9.10 what God spake to them was written in the Two Tables of stone they removed unto a greater distance from the Mount Exod. 20.18 19. After their Removal Moses continued to receive from the Lord that summary of the whole Law which is expressed Chap. 21.22 23. And all this as it should seem at the first hearing he wrote in a Book from the Mouth of God For it is said Chap. 24. v. 4. that he wrote all the words of the Lord. And v. 7. that he took the Book of the Covenant and read in the audience of the people The Jewish Masters suppose that it was the Book of Genesis that is there intended For § 3 say they the rest of the Law was not yet written namely before God himself had written or engraven the Ten Words on the Two Tables of Stone But this is a fond imagination seeing the Book which Moses read contained the form and tenour of the Covenant made with that people at Horeb and is expresly so called and as such was then solemnly confirmed and ratified by Sacrifice It may therefore be supposed that there is a Prolepsis used in the recording of this story and that indeed the confirmation of the Covenant by Sacrifice which was accompanied with the Reading of the Book was not until after the third return of Moses from the Mount with the renewed Tables But this also may well be doubted seeing this Sacrifice was prepared and offered by the young Men of the Children of Israel v. 5. that is the First Born whose Office was superseded upon the Separation of Aaron and his Sons unto the Priesthood which God had designed before that last descent of Moses from the Mount We must therefore leave things in the order wherein they are set down and recorded It appears therefore that Moses wrote the Law as he received it from God This being done he came down and read it in the ears of the people And he proposed it unto them as containing the Terms of the Covenant that God would have them enter
priest who Levit. 4.3 The whole Congregation The Ruler A private person The time and manner of this sacrifice The sprinkling of bloud in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The trespass-offering It s difference from the sin-offering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Consecration offerings Second sort of Corbans Terumoth § 1 THe principal Worship and Service of God both in the Tabernacle and Temple consisted in Offerings and Sacrifices For these did directly represent and in their general nature answered that which was the foundation of the Church and all the Worship thereof namely the Sacrifice of the Son of God and he is called the Lamb of God which taketh away the sin of the world Joh. 1. v. 29. because he fulfilled and perfectly accomplished what was prefigured by the sacrifice of Lambs and other creatures from the foundation of the world Neither were these Offerings and Sacrifices any thing but means of Gods institution for men to express by them their faith in the first promise Nor were Sacrifices in general now first instituted nor the kinds of them first appointed but the most of them were observed upon Divine Revelation and command from the entrance of sin and giving of the Promise only they were rescued in the repetition of them unto Moses from the superstition that was grown in their observance and directed unto a right Object and attended with suitable instructive Ceremonies in the manner of their performance § 2 Now these Offerings were of three sorts First those of the Court or Brazen Altar by bloud and fire Secondly those of the Sanctuary at the Altar of Incense and table of Shew-bread Thirdly those of the most holy place before the Ark Mercy-seat and Oracle The first of these represented the bloudy death of Christ and sacrifice on the Cross the second his Intercession in Heaven and the third the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or effects of both in Attonement and Reconciliation And these our Apostle mentions chap. 8. v. 3 4. Every high priest is ordained to offer gifts and sacrifices and there are priests that offer gifts according to the Law Chap. 9. v. 7. Into the second went the high priest alone once every year not without bloud which he offered for himself and the errors of the people v. 12. By the bloud of bulls and calves v. 13. The bloud of bulls and calves and the ashes of an heifer sprinkled v. 22. Almost all things are by the Law purged with bloud chap. 10. For the Law having a shadow of good things to come not the very image of the things can never with those sacrifices which they offer year by year continually make the comers thereunto perfect For then would they not have ceased to be offered because that the worshippers once purged should have had no more conscience of sins But in those sacrifices there is remembrance again made of sins every year For it is not possible that the bloud of bulls and goats should take away sins Wherefore when he cometh into the world he saith Sacrifice and offering thou wouldest not v. 11. And every priest standeth daily ministring and offering oftentimes the same sacrifices which can never take away sin Chap. 13. v. 11. For the bodies of those beasts whose bloud is brought into the sanctuary by the high priest for sin are burnt without the camp Evident it is that these and the like passages wherein our Apostle refers to the institution § 3 nature use end and manner of the observation of sacrifices cannot be rightly understood without some distinct notion of them as prescribed by God unto Moses and observed by the people under the Old Testament I shall therefore here give a brief system of them and account concerning them Sacrifices of the Altar in general were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Corbanim The name it may § 4 be of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not distinctly applied unto every sort of them but whereas every thing that any man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 brought nigh to dedicate or offer unto God was thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we may allow it to be the general name of all sacrifices And therefore on the close of the annumeration of all Fire-offerings it is added This is the Law which the Lord commanded Moses in Mount Sinai in the day that he commanded the children of Israel to offer or bring nigh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their Corbans that is offerings or sacrifices of all sorts Now every 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isha a Firing or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Terumah an heave-offering § 5 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tenupha a wave-offering the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ishim were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kodesh kodashim holiness of holiness or most holy all but one the other were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kodesh hiâ—â—ulim holiness of prayses Levit. 19.24 The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Fireings Fire offerings were expresly of six sorts as they are distinctly § 6 set down Levit. 7. v. 37. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hola the Burnt offering 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mincha the Meat offering 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chataath the Sin-offering 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ascham the Trespass-offering 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Milluim Consecration 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zebach Shelamim Peace-offâ—rings so are they rendred by ours how rightly we shall see afterwards Besides the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mincha contained that properly so called the Meat-offering and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nesek the Drink-offering The LXX render the verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is the Law of whole Burnt offerings and of sacrifices and for sin and trespass and of perfection or consummation and of the sacrifice of salvation The particulars shall be examined as they occur The Vulgar Latine reads the words Lex holocausti sacrificii pro peccato delicto pro consecrasione pacificâ—rum victimis This is the Law of the whole-burnt-offering and of the sacrifice for sâ—n and trespass and for consecration and for the sacrifices of peace-makers And herein either the Mincha is wholly left out or the words should be read sacrificii pro peccato and so answer to the Greek expressing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacrifiâ—ium though improperly These 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fire offerings are moreover distinguished into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zebach and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 § 7 Mincha in a large sense For it is evident that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mincha is used very variously For 1. Sometimes it is of as large a signification as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Corban it self and is frequently applied unto offerings of bloud as well as of meat and drink Gen. 4. v. 4. 2 Sometimes it is contra-distinguished to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and denotes all sacrifices by fire not of beasts and bloud Psal. 40. v. 6. Dan. 9. v. 27. Levit. 7. v. 34. 3. Sometimes it
of old spoken unto the Fathers in the Prophets hath in these last dayes spoken unto us in the Son whom he hath appointed heir of all by whom also he made the worlds THe Apostle intending a comparison between the Mosaical Law and the Gospel referreth it unto two Heads First Their Revelation and Institution whence the Obligation to the Observance of the one and the other did arise and Secondly Their whole Nature Vse and Efficacy The First he enters upon in these words and premising that wherein they did agree distinctly layes down the severals wherein the difference between them doth consist both which were necessary to compleat the comparison intended That wherein they agree is the Principal Efficient Cause of their Revelation or the Prime Author from whom they were This is God He was the Author of the Law and Gospel He spake of old in the Prophets he spake in the last dayes in the Son Neither of them were from Men not one from one Principle and the other from an other both have the same Divine Original See 2 Tim. 3.16 2 Pet. 1.16 17 18 19 20 21. Herein they both agree Their difference in this respect namely of their Revelation he refers to four Heads all distinctly expressed saving that some branches of the Antithesis on the part of the Gospel are only included in the opposite expressions that relate unto the Law Their difference First Respects the manner of their Revelation and that in two particulars 1. The Revelation of the Will of God under the Law was given out by divers parts that under the Gospel at once or in one dispensation of Grace and Truth 2. That in diverse manners this one way only by the Spirit dwelling in the Lord Christ in his fulness and by him communicated unto his Apostles Secondly The Times and Seasons of their Revelation that of the Law was made of Old formerly in Times past This of the Gospel in these last dayes Thirdly The Persons to whom the Revelation of them was made That was to the Fathers this to us Fourthly And principally the Persons by whom these Revelations were made That was by the Prophets this by the Son God spake then in the Prophets now he hath spoken in the Son The whole stress of the Apostles Argument lying on this last instance omitting the prosecution of all the other particulars he enters upon the further description of this immediate Revealer of the Gospel in whom God spake the Son and layes down in general 1. The Authority committed unto him God made him Heir of all 2. The Ground and Equity of committing that great Power and trust unto him in those words by whom also he made the worlds whereby he opens his way to the farther declaration of his Divine and incomparable Excellencies wherein he is exalted far above all or any that were employed in the Revelation or Administration of the Law of Moses and the holy Worship instituted thereby All these particulars must be opened severally that we may see the intendment of the Apostle and the force of his Argument in the whole and some of them must necessarily be somewhat largely insisted on because of their influence into the ensuing Discourse I. That wherein the Law and Gospel do both agree is that God was the Author of them both About this there was no difference as to the most of them with whom the Apostle treated This he takes for granted For the Professing Jews did not adhere to Mosaical Institutions because God was their Author not so of the Gospel but because they were given from God by Moses in such a manner as never to be changed or abrogated This the Apostle layes down as an acknowledged Principle with the most that both Law and Gospel received their Original from God himself proving also as we shall see in the progress of our Discourse to the conviction of others that such a Revelation as that of the Gospel was foretold and expected and that this was it in particular which was preached unto them Now God being here spoken of â—n distinction from the Son expresly and from the Holy Ghost by evident implication it being He by whom he spake in the Prophets that name is not taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 substantially to denote primarily the Essence or being of the Deity and each person as partaking in the same nature but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denoting primarily one certain Person and the divine nature only as subsisting in that Person This is the Person of the Father as elsewhere the Person of the Son is so signified by that name Acts 20.28 John 1.1 2. Rom. 9.5 1 Tim. 3.16 1 John 3.16 Chap. 5.20 As also the Person of the Holy Spirit Acts 5.3 4. 1 Cor. 12.7 11. Col. 2.2 So that God even the Father by the way of eminency was the peculiar Author of both Law and Gospel of which afterwards And this observation is made necessary from hence even because he immediately assigns Divine Properties and Excellencies unto another Person evidently distinguished from him whom he intends to denote by the name God in this place which he could not do did that name primarily express as here used by him the divine nature absolutely but only as it is subsisting in the Person of the Father From this head of their Agreement the Apostle proceeds to the instances of the difference that was between the Law and the Gospel as to their Revelation from God of which a little inverting the order of the words we shall First consider that which concerns the Times of their giving out sundry of the other instances being regulated thereby For the First or the Revelation of the Will of God under the Old Testament it was of old God spake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 formerly or of old Some space of time is denoted in this word which had then received both its beginning and end both which we may enquire after Take the word absolutely and it comprizes the whole space of time from the giving out of the first Promise unto that End which was put unto all Revelations of publick use under the Old Testament Take it as relating to the Jews and the rise of the time expressed in it is the giving of the Law by Moses in the Wilderness And this is that which the Apostle hath respect unto He had no contest with the Jews about the first Promise and the service of God in the world built thereon nor about their Priviledge as they were the Sons of Abraham but only about their then present Church Priviledge and claim by Moses Law The proper date then and bound of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of old is from the giving out of Moses Law and therein the constitution of the Judaical Church and Worship unto the close of publick Prophecie in the dayes of Malachi From thence to the dayes of John Baptist God granted no extraordinary Revelation of his Will as to the standing
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say most Expositors in for by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Luke 1.70 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the mouth of the holy Prophets But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here answers the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Numb 12. God spake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Law or five Books of Moses given in the highest way and degree of Prophecy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of two sorts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—nd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prophets first or Books Historical and the latter and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Prophet and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Angelâ—m primum caeâ—â—rùm quis ille esset verè intelligere non pyâ—uerâ—â—t Neque â—nim ab alâ—is percipiebunt nâ—que 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
Apostolâ—cal 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 Mâ—unt 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 addâ—d 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 aâ—terwards 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 aâ—l 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
of the dead And 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
〈◊〉 is both to differ and excel but the differentius of the Vulgar yields no good sense in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 haereditavit sortitus est jure hereditario obtinuit of the importance of which word before Being in so much preferred exalted made eminent above Angels as he obtained inherited a more excellent name than they There are five things considerable in and for the Exposition of these words First What it is that the Apostle asserts in them as his general Proposition namely that the Son as the great Priest and Prophet of the Church was preferred above and made more glorious and powerful than the Angels and how this was done and wherein it doth consist Secondly When he was so preferred above them which belongs unto the Explication and right understanding of the former Thirdly The Degree of this preference of him above the Angels intimated in the comparison being by so much made more excellent as he hath c. Fourthly The Proof of the Assertion both absolutely and as to the Degree intimated and this is taken from his Name Fifthly The way whereby he came to have this Name he obtained it as his lot and portion or he inherited it First He is made more excellent than the Angels preferred above them that is say some declared so to be Tum res dicitur fieri cum incipit patesieri Frequently in tho Scripture a thing is then said to be made or to be when it is manifested so to be And in this sense the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometimes used Rom. 3.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let God be true and every man a liar that is manifested and acknowledged so to be So James 1.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that is approved in trial and thereby manifested to be sincere and sound In this sense the Apostle tells us Rom. 1.3 that the Lord Christ was declared to be the Son of God by the resurrection from the dead The resurrection from the dead did not make him to be the Son of God but evidently manifested and declared him so to be According to this interpretation of the words that which the holy Ghost intimateth is That whereas the Lord Christ ministred in an outwardly low condition in this world whilst he purged our sins yet by his sitting down at the right hand of God he was revealed manifested declared to be more excellent than all the Angels in heaven But I see no reason why we should desert the proper and most usual signification of the word nothing in the Context perswading us so to do Besides this suits not the Apostles design who doth not prove from the Scripture that the Lord Christ was manifested to be more excellent than the Angels but that really he was preferred and exalted above them So then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as much as preferred exalted actually placed in more Power Glory Dignity than the Angels This John Baptist affirms of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He was preferred before me because he was before me Preferred above him called to another manner of Office than that which John ministred in made before or above him in Dignity because he was before him in Nature and Existence And this is the proper sense of the words The Lord Jesus Christ the Revealer of the Will of God in the Gospel is exalted above preferred before made more excellent and glorious than the Angels themselves all or any of them who ministred unto the Lord in the giving of the Law on mount Sinai Some object unto this Interpretation That he who is said to be made or set above the Angels is supposed to have been lower than they before To which I answer And so he was not in respect of Essence Subsistence and real Dignity but in respect of the infirmities and sufferings that he was exposed unto in the discharge of his word here on the earth as the Apostle expresly declares chap. 2.9 2. And this gives us light into our second enquiry on these words namely When it was that Christ was thus exalted above the Angels 1. Some say that it was in the time of his Incarnation for then the Humane Nature being taken into Personal subsistence with the Son of God it became more excellent than that of the Angels This sense is fixed on by some of the Antients who are followed by sundry Modern Expositors But we have proved before that it is not of either Nature of Christ absolutely or abstractedly that the Apostle here speaketh nor of his Person but as vested with his Office and discharging of it And moreover the Incarnation of Christ was part of his Humiliation and Exinanition and is not therefore especially intended where his Exaltation and Glory is expresly spoken of 2. Some say that it was at the time of his Baptism when he was anointed with the Spirit for the discharge of his Prophetical Office Isa. 60.1 2. But yet neither can this Designation of the time be allowed And that because the main things wherein he was made lower than the Angels as his temptations and sufferings and death it self did follow his Baptism and Unction 3. It must therefore be the time of his Resurrection Ascension and Exaltation at the Right hand of God which ensued thereon that is designed as the season wherein he was made more excellent than the Angels as evidently appears from the Text and Context For 1. That was the Time as we have shewed before when he was gloriously vested with that All Power in heaven and earth which was of old designed unto him and prepared for him 2. The Order also of the Apostles discourse leads us to fix on this season After he had by himself purged our sins he sat down c. Being made so much more excellent that is therein and then he was so made 3. The Testimony in the first place produced by the Apostle in the confirmation of his Assertion is elsewhere as we shall see applied by himself unto his Resurrection and the Glory that ensued and consequently they are also in this place intended 4. This Preference of the Lord Christ above the Angels is plainly included in that Grant of All Power made unto him Matth. 28.18 expounded Ephes. 1.21 22. 5. The Testimony used by the Apostle in the first place is the word that God spake unto his King when he set him upon his holy Hill of Sion Psal. 2.6 7 8. which typically expresseth his glorious Enstalment in his heavenly Kingdom The Lord Christ then who in respect of his Divine Nature was always infinitely and incomparably himself more excellent than all the Angels after his Humiliation in the Assumption of the Humane Nature with the sufferings and temptations that he underwent upon his Resurrection was exalted into a condition of Glory Power Authority and Excellency and entrusted with Power over them as our Apostle here informs us 3. In this Preference and Exaltation of the Lord Christ there is
The Teacher of Moses himself was Metatron He it is saith Elias that is the Angel alwayes appearing in the Presence of God of whom it is said My name is in him And the Talmudists that he hath power to blot out the sins of Israel whence they call him the Chancellour of Heaven And Bechai on Exod. 23. affirms that this name signifies both a Lord a Messenger and a Keeper A Lord because he ruleth all a Messenger because he stands alwayes before God to do his Will and a Keeper because he keepeth Israel I confess the Etymologie that he gives of this name to that purpose is weak and foolish as is also that of Elias who tells us that Metatron is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek Tongue one sent But yet it is evident what is intended by all these obscure Intimations the increated Prince of Glory and his Exaltation over all with the Excellency of his name is aimed at For the word it self it is either a meer corruption of the Latin word Mediator such as is usual amongst them or a Gematrical Fiction to answer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Almighty there being a coincidence in their numeral letters The Doctrine of the Preference and Preheminence of Christ is insisted on by the Apostle unto the End of this Chapter and therefore I shall not treat of it untill we have gone through all the Proof's of it produced and then but briefly neither having already in part spoken of it in our Consideration of his Soveraignty and Lordship over all That which we are peculiarly instructed in by these words is that All Preheminence and Exaltation of one above others depends on the supream Counsel and Will of God The instance he gives of him who is exalted over all sufficiently confirms our general Rule He had his Name denoting his Glory and excellency by Inheritance an heritage designed for him and given unto him in the Counsel Will and good pleasure of God He gave him that name above every name Phil. 2.9 And that of his own Will and pleasure It pleased the Father that in him all fulness should dwell That so in all things he might have the Preheminence Col. 1.16 17. He fore-ordained him unto it from Eternity 1 Pet. 1.20 and actually exalted him according to his Eternal Counsel in the fulness of time Acts 2.36 Chap. 5.31 This Prelation then of Christ above all depends on the Counsel and Pleasure of God and he is herein a Pattern of all Priviledge and Preheminence in others Grace Mercy and Glory spiritual things and eternal are those wherein really there is any difference among the Sons of men Now that any one in these things is preferred before another it depends meerly on the sole good pleasure of God No man in these things makes himself to differ from another neither hath he any thing that he hath not received God hath Mercy on whom he will have mercy And this Discrimination of all things by the Supream Will of God especially Spiritual and Eternal is the Spring Fountain and Rule of all that Glory which he will manifest and be exalted in unto Eternity Verse V. THe Apostle proceedeth to the confirmation of his Proposition concerning the Preheminence of the Lord Christ above the Angels and of his proof of it from the Excellency of the Name given unto him And this he doth by sundry Testimonies produced out of the Old Testament two whereof are conjoyned in this Verse as the Verses are divided in our Bibles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vulg. dixit aliquando said he sometimes for at any time Syr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from at any time said God Eloah God is supplyed needlesly though better than those who would render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impersonally was it said at any time For it is express in the Psalm from whence the words are taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord said The Lord said unto me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou my Son this day have I begotten thee The Elipsis of the Verb substantive in the Original which is perpetual is supplyed by the Apostle with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou art my Son Further difficulty in the Grammatical sense of the words there is not And hâ—re we shâ—ll close this Verse or at least consider this Testimony by its self Verse 5. Vnto which of the Angels did he at any time or ever say thou art my Son this day have I begotten thee Two things are considerable in these words 1. The manner of the Apostles producing the Testimony which he intended to make use of Vnto which of the Angels said he at any time 2. The Testimony it self Thou art my Son this day have I begotten thee In the former three things may be observed First That the Testimonie which in a matter of Faith he insisted on is that of the Scripture He refers the Jews unto that common Principle which was acknowledged between them Men had not as yet learned in such contests to make that cavilling return which we are now used unto How do you know those Scriptures to be the word of God Nor indeed is it suitable unto common Honesty for men to question the credit and prostitute the Authority of their own most Sacred Principles for no other end but to prejudice their Adversaries But our Apostle here confidently sends the Hebrews to the acknowledged Rule of their Faith and Worship whose Authority he knew they would not decline Isa. 8.21 Secondly That the Apostle argues negatively from the Authority and Perfection of the Scripture in things relating to Faith and the Worship of God It is no where said in the Scripture to Angels therefore they have not the Name spoken of or not in that manner wherein it is ascribed to the Messiah This Argument saith an Expositor of great name in this place seems to be weak and not unlike unto that which the Hereticks make use of in the like cases And therefore answers that the Apostle argues negatively not only from the Scripture but from Tradition also But this Answer is far more weak than the Argument is pretended to be The Apostle deals expresly in all this Chapter from the Testimony of Scripture and to that alone do his words relate and therein doth he issue the whole Controversie he had in hand knowing that the Jews had many corrupt Traditions expresly contrary to what he undertook to prove particularly that the Law of Moses was Eternally Obligatory against which he directly contends in the whole Epistle An Argument then taken negatively from the Authority of the Scripture in matters of Faith or what relates to the Worship of God is valid and effectual and here consecrated for ever to the use of the Church by the Apostle Thirdly That the Apostle either indeâ—d grants or else for Arguments sake condescends unto the Apprehension of the Hebrews that there is a distinction of degrees and preheminence amongst the Angels
Prophet unto David to be Equivocal For David enquired of Nathan about building an House or material Temple unto God Nathan returns him answer from God that he shall not do so but that his son should perform that work This Answer David understands of his immediate son and of a material House and thereupon makes material provision for it and preparation in great abundance upon the encouragement he received in this Answer of God Now if neither of these were at all intended in it neither his son nor the material Temple it is evident that he was led into a great mistake by the Ambiguity and Equivocation of the word which we find by the Event that he was not God approving and accepting of his Obedience in what he did It remains then that Solomon firstly and immediately is intended in these words 2. Some on the other hand affirm the whole Prophesie so to belong unto and so to be fulfilled in Solomon and in him alone that there is no direct respect therein unto our Lord Jesus Christ. And the reason for their assertion they take from those words which immediately follow those insisted on by the Apostle namely If he commit iniquity I will chastise him with the rod of men which cannot be applied unto him who did no sin neither was there guile found in his mouth They say therefore that the Apostle applies these words unto Christ only by way of an Allegory thus he deals with the Law of not muzling the Ox which treadeth out the corn applying it to the provision of carnal things to be made for the Dispensers of the Gospel As he also in another place representeth the two Testaments in the story of Sarah and Hagar That which principally is to be insisted on for the removal of this difficulty and which will utterly take it out of our way will fall in with our Confirmation of the third Interpretation to be proposed For the present I shall only answer that as the words cited by the Apostle do principally concern the Person of Christ himself yet being spoken and given out in form of a Covenant they have respect also unto him as he is the Head of the Covenant which God makes with all the Elect in him And thus whole mystical Christ Head and Members are referred unto in the Prophecy and therefore David in his repetition and pleading of this Oracle Psal. 89.30 changeth those words if he commit iniquity into if his children forsake my law Notwithstanding then a supposition of transgression in him concerning whom these words are spoken the Lord Christ may be intended in them such failings and transgressions as disannul not the Covenant often falling out on their part for whom he undertaketh therein But I offer this only in majorem cautelam to secure the testimony insisted on unto our Apostles intention the difficulty it self will be clearly afterwards assoiled 3. We say therefore with others that both Solomon and the Lord Christ are intended in this whole Oracle Solomon literally and nextly as the Type the Lord Christ principally and mystically as he who was typed figured and represented by him And our sense herein shall be farther explained and confirmed in the ensuing Considerâ—tions 1. That there never was any one Type of Christ and his Offices that entirely represented him and all that he was to do For as it was impossible that any one thing or person should do so because of the perfection of his Person and the Excellency of his Office which no one thing that might be appointed to prefigure him as a Type because of its limitedness and imperfection could fully represent so had any such been found out that multiplication of Types which God in his infinite Wisdom was pleased to make use of for the revelation of him intended in them had been altogether useless and needless Wherefore according as God saw good and as he had made them meet and fit so He designed one thing or person to figure out one thing in him another for another end and purpose 2. That no Type of Christ was in all things that he was or did a Type of him but only in that particular wherein he was designed of God so to be and wherein he hath revealed him so to have been David was a Type of Christ but not in all things that he was and did In his Conquests of the Enemies of the Church in his Throne and Kingdom he was so but in his private actions whether as a Man or as a King or Captain he was not so The like must be said of Isaac Melchisedeck Solomon and all other personal Types under the Old Testament and much more of other things 3. That not all things spoken of him that was a Type even therein wherein he was a Type are spoken of him as a Type or have any respect unto the thing signified but some of them may belong unto him in his personal capacity only And the reason is because he who was a Type by God's institution might morally fail in the performance of his duty even then and in those things when and wherein he was a Type Hence somewhat may be spoken of him as to his moral performance of his Duty that may no way concern the Anti-type or Christ prefigured by him And this wholly removes the difficulty mentioned in the second Interpretation of the words excluding the Lord Christ from being directly in the Oracle upon that expression if he sin against me for those words relating to the moral duty of Solomon in that wherein he was a Type of Christ namely the Rule and Administration of his Kingdom may not at all belong to Christ who was prefigured by God's institution of things and not in any moral deportment in the observance of them 4. That what is spoken of any Type as it was a Type and in respect of its institution to be such doth not really and properly belong unto him or that which was the Type but unto him who was represented thereby For the Type it self it was enough that there was some resemblance in it of that which was principally intended the things belonging unto the Anti-type being affirmed of it Analogically on the account of the relation between them by God's institution Hence that which follows on such Enuntiations doth not at all respect or belong to the Type but only to the Anti-type Thus at the Sacrifice of Expiation the scape Goat is said to bear and carry away all the sins of the people into a land not inhabited not really and in the substance of the matter but only in an instituted Representation for the Law was given by Moses but grace and truth came by Jesus Christ. Much less may the things that ensue upon the Lord Christ's real bearing and taking away of our sins be ascribed to the devoted beast So is it in this case The words applied by the Apostle to prove the Son to have a more excellent Name than the Angels
is to be understood But 1. This suits not at all with the Purpose and Design of the Apostle which is plainly to prove that the Lord Christ then when he spake to us and revealed the will of God and in that work was above the Angels which is not at all proved by shewing what befell him after his work was accomplished 2. It receives no countenance from that other place of chap. 2.5 whither we are sent by these Interpreters For that the Apostle is there treating of a matter quite of another nature without any respect unto these words shall be there declared Neither doth he absolutely there mention 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the world but with the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to come which what it is we shall enquire upon the place 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies properly the Habitable Earth and is never used absolutely in the Scripture but for the habitable world or men dwelling in it and causelesly to wrest it unto another signification is not to interpret but to offer violence unto the Text. 2. By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then the World or Habitable Earth with them that dwell therein and nothing else is intended for as the word hath no other signification so the Psalmist in the place from whence the ensuing testimony is taken expounds it by the multitude of the Isles or the Nations lying abroad in the wide earth This is the World designed even that Earth wherein the rational creatures of God converse here below Into this was the Lord Christ brought in by the Father We are therefore nextly to enquire wherein the Fathers bringing of the Son into this world did consist We have seen formerly that some have assigned it unto One thing in particular some Another some to his Incarnation and Nativity some to his Resurrection some to his Mission of the Spirit and propagation of his Kingdom that ensued The Opinion about his Coming to reign in the world a thousand years as also that of his coming at the general Judgment we have already excluded Of the others I am apt to think that it is not any one particular exclusive to the other that the Apostle intendeth or designeth That which was intended in the Old Testament in the Promises of his coming into the world is that which is here expressed by the phrase of bringing him in See Mal. 3.2 The Lord whom ye seek shall come but who may abide the day of his coming Now it was not any one special Act nor any one particular Day that was designed in that and the like Promises But it is the whole work of God in bringing forth the Messiah by his Conception Nativity Unction with the Spirit Resurrection Sending of the Holy Ghost and preaching of the Gospel which is the subject of those Promises And their accomplishment it is which those words express When he brings the first-born into the world that is after he had kept his Church under the Administration of the Law given by Angels in the hand of Moses the Mediator in the expectation of the coming of the Messiah when he bringeth him forth unto and carries him on in his work unto the accomplishment of it he says Let all the Angels of God worship him And herein most of the former senses are comprised And this Interpretation of the words compleatly answers the intention of the Apostle in the citation of the ensuing Testimony namely to prove that in the discharge of his work of revealing the Will of God he was such an One as by reason of the Dignity of his Person had all Religious Worship Honour due unto him from the Angels themselves This sense also we are led unto by the Psalm whence the ensuing testimony is taken Psal. 97. The Exultation which the first verse of the Psalm requires and calls for is not unlike that which was in the Name of the whole Creation expressed at his Nativity Luke 2.11 And the four following verses are an Allegorical description of the work that the Lord Christ should make in and by the preaching of the Gospel See Mal. 3.2 3 4. chap. 4.1 Matth. 3.10 Luke 2.24 And hereon ensues that shame and ruine which was brought upon Idols and Idolaters thereby v. 7. And the joy of the whole Church in the presence of Christ v. 8. attended with his glorious Reign in Heaven as a consequent of the Accomplishment of his work v. 9. Which is proposed as a motive unto Obedience and a matter of confidence and rejoycing unto the Church And this is the Fathers bringing of the Son into the world described by the Psalmist and intended by the Apostle It remains that we enquire why and in what sense Christ is here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 primogenitus or the first-born The common Answer is Non quod post illum alii sed quod ante illum nullus Not that any was born after him in the same way but that none was born before him which as we have shewed before will agree well enough with the use of the Word And this is applied both to the Eternal Gâ—neration of his Divine Person and to the Conception and Nativity of his Humane Nature But if we suppose that his Person and Eternal Generation may be intended in this Expression we must make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the first-born to be the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or only begotten which may not be allowed for Christ is absolutely called the only begotten of the Father in his Eternal Generation his Essence being infinite took up the whole Nature of Divine Filiation so that it is impossible that with respect thereunto there should be any more Sons of God But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or first-born is used in relation unto others and yet as I shewed before it doth not require that he who is so should have any other brethren in the same kind of Sonship But because this is by some asserted namely that Christ has many Brethren in the same kind of sonship whereby he is himself the Son of God and is on that account called the first-born which is an assertion greatly derogatory to his Glory and Honour I shall in our passage remove it as a stumbling-block out of the way Thus Schliclingius on the place Primogenitum eum nomine Dei Filium appellat innuens hoc pacto plures Dei esse Filios etiam ad Christum respectu habito scilicet ut ostenderet non ita Christum esse Dei Filium quin alii etiam eodem filiationis genere contineantur quanquam filiationis perfectione gradu Christo multò inferiores And again Primogenitus dicitur Christus quod eum Deus ante omnes Filios eos nimirum qui Christi fratres appellantur genuerit eo scilicet modo quo Deus Filios gignere solet eos autem gignit quos sibi similes efficit primus est Christus qui Deo ea sanctitate similis fuit qualem
Righteousness of any Law whatever 2. Wisdom is required to the making of Righteous Laws This is the eye of Authority without which it can act nothing rightly or equally Effects of Power without Wisdom are commonly unjust and Tyranical alwayes useless and burdensom The Wisdom of Law-makers is that which hath principally given them their renown So Moses tells the Israelites that all Nations would admire them when they perceived the Wisdom of their Laws Deut. 4. Now the Lord Christ is abundantly furnished with Wisdom for this purpose He is the foundation stone of the Church that hath seven eyes upon him Zech. 3.9 A perfection of Wisdom and Understanding in all Affairs of it being anointed with the Spirit unto that purpose Isa. 11.3 4. Yea in him are hid all the Treasures of Wisdom and Knowledge Col. 2.3 it having pleased the Father that in him all fulness should dwell Col. 1.19 So that there can be no defect in his Laws and Administrations on this account He is Wise of heart and knows perfectly what Rules and Actings are suited to the Glory of God and the condition of the subjects of his Kingdom and what tendeth to their spiritual and eternal Advantage He knows how to order all things unto the great end which in his Government he aimeth at And thence do all his Laws and Administrations become righteous And this also well deserves their consideration who take upon them to appoint Laws and Rules within his Dominion unto his Subjects for the ends of his Rule and substance of his Worship Have they Wisdom sufficient to enable them so to do doth the Spirit of the Lord Christ rest upon them â—o make them of quick understanding in the fear of the Lord Are they acquainted with the state and condition the Weakness Temptations Graces of all the people of Christ If they are not how know they but that they may command and appoint them things greatly to their disadvantage when they think to profit them It seems a great self-assuming for men to suppose themselves wise enough to give Laws to the Subjects of Christ in things directly appertaining to his Kingdom 3. They are Righteous because they are Easie gentle and not burdensome The Righteousness and uprightness here mentioned doth not denote strict rigid severe Justice extending its self unto the utmost of what can be required of the subjects to be ruled but Equity mixed with Gentleness tenderness and condescension which if it be absent from Laws and they breath nothing but severity rigor and arbitrary impositions though they may not be absolutely unjust yet they are grievous burdensom Thus Peter calls the Law of commandments contained in the Ordinances of old a yoke which neither their Fathers nor themselves were able to bear Acts 15.10 that is could never obtain rest or peace in the precise rigid observation required of them But now for the Rule of Christ he tells us that his yoke is easie and his burden light Matth. 11.30 and that his commandments are not grievous 1 John 5.3 And this gentleness and easiness of the rule of Christ consisteth in these three things 1. That his Commands are all of them Reasonable and suited unto the principles of that natural Obedience we owe to God and so not grievous unto any thing in us but that principle of sin and darkness which is to be destroyed He hath not multiplied Precepts meerly arbitrary and to express his Authority but given us only such as are in themselves Good and suitable unto the Principles of Reason as might be evinced by the particular considerations of his Institutions Hence our Obedience unto them is called our reasonable service Rom. 12.1 2. His commands are easie because all of them are suited to that principle of the new Nature or new Creature which he worketh in the hearts of all his Disciples It likes them loves them delights in them which makes them easie unto it The Lord Christ rules as we said by his Word and Spirit these go together in the Covenant of the Redeemer Isa. 59.20 21. And their work is suited and commensurate one to the other The Spirit creates a new Nature fitted for Obedience according to the Word and the Word gives out Laws and Precepts suited unto the inclination and disposition of that Nature and in these two consist the Scepter and Rule of Christ. This suitableness of Principle and Rule one to the other makes his Government easie upright and righteous 3. His commands are easie becauses he continually gives out supplies of his Spirit to make his subjects to yield obedience unto them This is that which above all other things sets a lustre upon his Rule The Law was holy just and good of old but whereas it exhibited not strength unto men to enable them unto Obedience it became unto them altogether useless and unprofitable as to the end they aimed at in its observation It is otherwise in the Kingdom of Christ what ever he requires to have done of his subjects he gives them strength by his Spirit and grace to perform it which makes his rule easie righteous equal and altogether lovely Neither can any of the sons of men pretend to the least share or interest in this priviledge 4. This Rule and Administration of Christs Kingdom is righteous because useful and profitable Then are Laws good wholesome and equal when they lead unto the benefit and advantage of them that do observe them Laws about slight and trivial things or such as men have no benefit or advantage by their observation are justly esteemed grievous and burdensome But now all the Laws and whole Rule of the Lord Christ are every way useful and advantagious to his subjects They make them holy righteous such as please God and are useful to mankind This is their nature this their tendency Whatsoever things are true whatsoever things are honest whatsoever things are just whatsoever things are pure whatsoever things are lovely whatsoever things are of good report they are all ingenerated in the soul by and in the observance of these Laws of Christ's Rule They free the soul from the power of lust the service of sin fear of death hell and the world guide it in the truth make it fruitful amongst mankind and amiable unto God himself 5. Their end manifests them to be righteous The worth and equity of Laws is taken off when low and unworthy ends are proposed unto their observation But these of the Lord Christ direct unto the highest end propose and promise the most glorious reward so that whatsoever may be done or suffered in an adherence unto them bears no proportion to that exceeding rich and eternal reward which they are attended withall which renders them highly righteous and glorious And many other considerations of the like nature may be added And hence a three-fold Corolary may be taken 1. That our submission to this Scepter of the Lord Christ our obedience to the Laws of his Kingdom and the
of this inference because in a place where all that was spoken was not spoken of Christ the Apostle makes use of what was so spoken of him and omits that which was not therefore of that which he doth produce in the next place somewhat does belong to him and somewhat does not If any thing be offered to this purpose it must be in an instance of a testimony produced in the words whereof which are produced and not in what may follow in the same Chapter and Psalm there is that affirmed which doth now no more belong unto Christ than the making of heaven or earth belongeth to this Writer which is the case in hand Having premised these general considerations he makes Application of them in particular to his Interpretation of this Testimony used by the Apostle These words saith he being first expresly spoken of God and here by this Writer referred unto Christ we must consider what in them makes to his scope and purpose what is agreeable to the nature and condition of Christ who certainly was a man and such certainly is not He which the Psalm speaks of about the Creation of heaven and earth And this was well known to them with whom the Apostle had to do But any one may perceive that these things are spoken gratis and upon the supposition that Christ was a meer Man and not God by Nature When the words themselves ascribing a prae-existence to the World and Omnipotency unto him do prove the contrary What is the scope of the Apostle in the whole discourse under consideration hath been shewed as also how directly this whole Testimony tends to the proof of what he had proposed It is true that the words are spoken of him who is God but no less true the Apostle being judge that it is the Son of God who is that God It is true that he also was Man and nothing is ascribed unto him but what belongs unto him who was Man but not as he was man And such was the Creation of Heaven and Earth The opinion of these men is that whereas two things are mentioned in the words the Creation of the world which was past and the dissolution or destruction of it which was to come that the latter is assigned unto Christ but not the former and for this division of the words which confessedly is not in the least intimated by the Apostle he gives these reasons 1. All the words of the Psalm being manifestly spoken of the high God and no word in the Psalm declaring Christ to be that God yet of necessity if these words be applied unto Christ he must be supposed to be the high God there spoken of But if this Divine Writer had taken this for granted he had been eminently foolish to go about to prove by Arguments and Testimonies that the Creator does excel all creatures He should use in a matter no way doubtful witnesses no way necessary This is the first Reason whereby he would prove that the Apostle did not apply the words to Christ though himself say plainly that he does for his Preface to them is But to the Son he said Or that if he doth so he doth it wondrous foolishly for such liberty do poor worms take to themselves That the Psalm so speaketh of the high God that it directly and peculiarly intends Christ the Son of God hath been in part declared and shall farther afterwards be evinced And the Elogium in these words given unto him proves him to be so And though he affirm that it was a foolish thing in the Apostle to prove from the works of him that is God that he is above the Angels the most glorious of made creatures yet God himself most frequently from these his works his Omniscience Omnipresence and other Attributes declared in them proves his excellency in comparison of Idols which have no existence but in the imagination of men See Isa. 41.20 21 c. By this testimony then the Holy Ghost with infinite Wisdom proves that he who was made less for a little while than the Angels in one respect was absolutely and in his own person infinitely above them as being the Creator of Heaven and Earth He addes Secondly Those Hebrews to whom he wrote were either perswaded that Christ was God the Creator of Heaven and Earth or they were not if they were what need of all these Arguments and Testimonies one word might have dispatched this whole controversie by affirming that Christ was the Creator Angels creatures between whom there could be no comparison nor any reason to fear that the Law given by the Administration of Angels should be preferred to the Gospel whereof he was the Author if we shall say the latter that they did not yet believe it how do we suppose that he takes a great deal of pains to little purpose for he assures and takes for granted that that was true which was alone in question What need He then to prove by so many Arguments that Christ was more excellent than the Angels and to take that for granted which would have put it out of question namely that he was God who made heaven and earth Answ. This Dilemma hath as much force against the other testimonies produced in this Chapter or else-where by the Apostle as it hath against this so that the using of it doth scarce argue that Reverence to the Holy Word of God which is required of us But the truth is grant whether of the suppositions you please nothing of inconveniency as unto the Apostles argumentation will ensue Let it be granted that they did believe and that expresly Christ to be God Have Believers no need to have their faith confirmed by testimonies out of the Word that may not so readily occur to themselves Have they no need to be strengthned in the faith especially in such points as were in those days greatly opposed as was this of the Eternal Glory of the Messiah concerning which the believing Hebrews had to do with learned and stubborn Adversaries continually And if the Apostle might have ended the whole controversie by plainly affirming that he was the Creator of all things and the Angels creatures might he not as well have ended the dispute about his Preheminence above Angels with one word without citing so many testimonies to prove it But had he then unfolded the mysteries of the Old Testament to the Hebrews which was his design Had he manifested that he taught nothing but what was before revealed though obscurely to Moses and the Prophets which he aimed to do thereby to strengthen and confirm in the faith those that did believe and convince gain-sayers Again suppose some of them to whom he wrote did not yet expresly believe the Deity of Christ as the Apostles themselves did not for a while believe his Resurrection could any more convincing way be fixed on to perswade them thereunto than by minding them of those testimonies of the Old Testament wherein the Attributes
Eternity and their fear of Eternity embitters all things that they should use for the relief of their frailty and that security which they provide against both encreaseth their misery by sin here and suffering hereafter 2. This also will teach us how to use these earthly things how dying Persons should use dying creatures That is to use them for our present service and necessity but not as those that look after rest or satisfaction in them which they will not afford us Vse the world but live on Christ. 3. Not to despond under a sense of our present frailty we see what blessed relief is provided against our fainting on that account Verse XIII THe next Verse contains the last Testimony produced by the Apostle for the confirmation of the Preheminence of the Lord Christ above Angels in the words ensuing Ver. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is no difference about the reading of these words As they are here expressed by the Apostle so are they in the Translation of the LXX and the Original Text is exactly rendred by them Verse 13. But unto which of the Angels said he at anytime Sit thou on my right hand until I make put place thine enemies thy foot-stool the foot-stool of thy feet The usefulness of this testimony for the confirmation of the Dignity and Authority of the Messiah is evidenced by the frequent quotation of it in the New Testament as by our Saviour himself Matth. 22.42 by Peter Acts 2.34 35. and twice by our Apostle in this place and 1 Cor. 15.28 As the words are here used we may consider the Introduction of the Testimony and the Testimony it self The Introduction of the Testimony is by way of Interrogation Vnto which of the Angels said he at any time And herein three things may be observed 1. That in the Interrogation a vehement negation is included He said not at any time to any Angels he never spake these words or the like concerning them there is no testimony unto that purpose recorded in the whole Book of God The way of Expression puts an emphasis upon the denial And the speaking here relates unto what is spoken in the Scripture which is the only means of our knowledge and rule of our faith in these things 2. That he makes application of this testimony to every Angel in heaven severally considered For whereas he had before sufficiently proved the Preheminence of the Messiah above the Angels in general to obviate their thoughts about the especial Honour and Dignity of any one or more Angels or Angels in a singular manner such as indeed they conceived he applies the present testimony to every one of them singly and individually considered Vnto which of the Angels said he at any time 3. A tacit Application of this testimony unto the Son or the Messiah unto the Angels he said not but unto the Son he said Sit thou on my right hand That the testimony it self doth clearly prove the intendment of the Apostle provided the words were originally spoken of him or to him unto whom they are applied is beyond all exceptions For they contain an Elogium of him of whom they are spoken and an assignation of Honour and Glory to him beyond what ever was or can be ascribed unto any Angel what ever It remains therefore that this be first proved and then the importance of the testimony it self explained 1. For those that believe the Gospel the Authority of the Lord Christ and his Apostles applying this testimony unto him is sufficient for their conviction By our Saviour as was observed it is applied unto the Messiah in Thesi Matth. 22.42 43 44. And had not this been generally acknowledged by the Scribes and Pharisees and whole Church of the Jews as it had not been to his purpose to have mentioned it so they had not been reduced unto that conviction and shame by it as they were The Apostles apply it unto the true Messiah in Hypothesi and herein doth our faith rest 2. But a considerable part of the controversie which we have with the Jews relating much unto this Psalm we must yet farther clear the application of it unto the Messiah from their exceptions Of the Targum or Chaldee Paraphrase there are two Copies one printed in Arias Bible the other in the Basil Edition by Buxtorf The Title of the Psalm in both of them is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A song by the hand of David And the beginning of it is thus rendred by the former of them The Lord said by his word that he would give me the Kingdom because I studied the doctrine of the Law of his right hand wait thou until I make thine enemies thy foot-stool By the other thus The Lord said by his word that he would appoint me the Lord of all Israel but he said unto me again Stay for Saul who is of the Tribe of Benjamin until he die for a Kingdom will not admit of a Companion and after that I will make thine enemies thy foot-stool Besides what appears from other considerations it is hence sufficiently evident that this Targum was made after the Jews began to be exercised in the controversie with Christians and had learned to corrupt by their glosses all the testimonies given in the Old Testament unto the Lord Christ especially such as they sound to be made use of in the New Their corrupting of the sense of the Holy Ghost in this place by a pretended Translation is openly malitious against evident light and conviction The Psalm they own from the Title to be written by David but they would have him also to be the subject of it to be spoken of in it And therefore those words The Lord said unto my Lord they translate The Lord said unto me which assertion is contrary to the Text and false in it self for who ever were the Pen-man of the Psalm he speaks of another person The Lord said unto my Lord say they The Lord said unto me And thereunto are annexed those imaginations about studying the Law and waiting for the death of Saul which in no case belongs to the Text or matter in hand Others therefore to avoid this Rock affirm that the Psalm speaks of David but was not composed by him being the work of some other who calls him Lord. So David Kimchi on the place And this he endeavours to prove from the inscription of the Psalm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is saith he A Psalm spoken to David for it denotes the third and not the second Case or variation of Nouns But this is contrary to the use of that Prefix throughout the whole Book of Psalms and if this observation might be allowed all Psalms with this Title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 le David which are the greatest part of those composed by him must be adjudged from him contrary to the received sense and consent of Jews and Christians But fully to manifest the folly of this pretence and that the Author
for concerning him alone came that Voice from the excellent glory This is my beloved Son hear him So also in the other sense the Apostle is not comparing the manner of their attending unto the Doctrine of the Law which certainly they ought to have done with all diligence and their attendance unto the Gospel but shews the reasons which they had to attend unto the one and the other as the following verses clearly manifest This then may be that which the Apostle intimates in this word namely that they had more abundant cause and a more excellent reason for their attending unto the Doctrine of the Gospel than they had unto that of the Law on this account that he by whom the Gospel was immediately preached unto us was the Son of God himself But the other application of the word is more commonly received wherein it intends the duty enjoyned In reference unto the Duty exhorted unto there is expressed the Object of it The things heard Thus the Apostle chuseth to express the Doctrine of the Gospel with respect unto the way and manner whereby it was communicated unto them namely by preaching for faith cometh by hearing and hearing is of the word preached Rom. 10.14 15. And herein doth he magnifie the great Ordinance of preaching as every where else he maketh it the great means of begetting faith in men The Lord Christ himself first preached the Gospel Acts 1.1 and verse 4. of this chapter Concerning him it was said from heaven Hear him Matth. 17.5 as he who revealed the Father from his own bosome Joh. 1.18 From him the Gospel became to be the Word heard When he had finished the course of his Personal Ministery he committed the same work unto others sending them as the Father sent him They also preached the Gospel and called it the Word that is that which they preached See 1 Cor. 1. So in the Old Testament it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isa. 53.1 Auditus an hearing or that which was heard being preached So that the Apostle insists on and commends unto them not only the things themselves wherein they had been instructed but also the way whereby they were communicated unto them namely by the great Ordinance of preaching as he farther declares verse 4. This as the means of their believing as the ground of their profession they were diligently to remember consider and attend unto The Duty it self directed unto and the manner of its performance are expressed in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to attend or give heed What kind of attendance is denoted by this word was in part before declared An attendance it is with Reverence Assent and Readiness to obey So Acts 16.14 God opened the heart of Lydia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to attend unto the things that were spoken not to give them the hearing only there was no need of the opening of her heart for the meer attention of her ear but she attended with readiness humility and resolution to obey the Word The effect of which attention is expressed by the Apostle Rom. 6.17 To attend then unto the Word preached is to consider the Author of it the Matter of it the Weight and concernment of it the Ends of it with Faith Subjection of spirit and Constancy as we shall with our Apostle more at large afterwards explain The Duty exhorted unto being laid down a Motive or Enforcement unto it is subjoyned taken from the danger that would ensue the neglect thereof And this is either from the Sin or Punishment that would attend it according unto the various interpretations of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 flow out or fall before mentioned It it signifies to fall or perish then the punishment of the neglect of this Duty is intimated We shall perish as water that is poured on the earth Thereunto is the frail life of man compared 2 Sam. 14.14 This sense of the word is embraced by few Expositors yet hath it great countenance given unto it by the ensuing discourse verse 2 and 3. and for that reason is not unworthy our consideration For the design of the Apostle in those verses is to prove that they shall deservedly and assuredly perish who should neglect the Gospel And the following particles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and if in verse 2. may seem to relate unto what was before spoken and so to yield a reason why the Unbelievers should so perish as he had intimated which unless it be expressed in this word the Apostle had not before at all spoken unto And in this sense the Caution here given is That we should attend unto the word of the Gospel left by our neglect thereof we bring upon our selves inevitable ruine and perish as water that is spilt on the ground which cannot be gathered up again But the truth is that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prefixed will not be well reconciled unto this sense and interpretation unless we should suppose it to be redundant and insignificative and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lest at any time we should flow out should be the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 absolutely that we fall not But there is no just reason to render that word so useless Allow it therefore significative and it may have a double sense 1. To denote an uncertain time quando aliquando at any time 2. A conditional event fortè ne fortè lest it should happen In neither of these senses will it allow the words to be expounded of the Punishment that shall befall Unbelievers which is most certain both as to the Time and the Event Neither doth the Apostle in the next Verses threaten them that neglect the Gospel that at some time or other they may perish but le ts them know that their destruction is certain and that from the Lord. It is then our sinful losing of the Word and the benefits thereof which the Apostle intendeth And in the next verses he doth not proceed to prove what he had asserted in this verse but goes on to other Arguments to the same purpose taken from the unquestionable event of our neglect of the Word and losing the benefits thereof The especial reason therefore why the Apostle thus expresseth our losing of the doctrine of the Gospel by want of diligent attendance unto it is to be enquired after Generally the expression is looked on as an allusion unto leaking vessels which suffer the water that is poured into them one way to run out many As he speaks in the Comedian who denied that he could keep secret some things if they were communicated unto him Plenus rimarum sum huc atque illuc effluo I am full of chinks and flow out on every side And the word relates unto the persons not to the things because it contains a crime It is our duty to retain the word which we have heard and therefore it is not said that the Word flows out but that we as it
by interposing after his usual manner in this Epistle subservient Motives Arguments and Considerations tending directly to his principal end and connatural unto the subject treated on Thus the main Argument wherewith he presseth his preceding Exhortation unto attendance and Obedience unto the Word is taken ab incommodo or ab eventu pernitioso from the pernitious end and event of their disobedience thereunto The chief proof of this is taken from another Argument à minori and that is the confessed Event of disobedience unto the Law v. 2. To confirm and strengthen which reasoning he gives us a summary comparison of the Law and the Gospel whence it might appear that if a disregard unto the Law was attended with a sure and sore revenge that much more must and would the Neglect of the Gospel be so And this comparison on the part of the Gospel is expressed 1. In the Nature of it it is Great Salvation 2. The Author of it it was spoken by the Lord 3. The manner of its Tradition being confirmed unto us by them that heard them and the Testimony given to it and them by signs and wonders and distributions of the Holy Ghost from all which he infers his purpose of the pernitious Event of disobedience unto it or disregarding of it This is the summ of the Apostles Reasoning which we shall further open as the words present it unto us in the Text. The first thing we meet with in the word is his subservient Argument à minori v. 2. wherein three things occur 1. The Description that he gives us of the Law which he compares the Gospel withal it was the word spoken by Angels 2. An Adjunct of it which ensued upon its being spoken by them it was firm and stedfast 3. The Event of disobedience unto it every transgression of it and stubborn disobedience had a just recompence of reward How from hence he confirms his Assertion of the pernitious Consequence of neglecting the Gospel we shall see afterwards The first thing in the words is the Description of the Law by that Periphrasis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word spoken or pronounced by Angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a word very variously used in the New Testament The special senses of it we shall not need in this place to insist upon It is here taken for a system of Doctrine and by the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as published preached or declared Thus the Gospel from the principal subject matter of it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 1.18 the Word the Doctrine the Preaching concerning the Cross or Christ crucified So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here the word is the Doctrine of the Law that is the Law it self spoken declared published promulgated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Angels that is by the Ministry of Angels It is not the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he from whom the Law was given that the Apostle intends but the Ministerial Publishers of it by whom it was given The Law was given from God but it was given by Angels in the way and manner to be considered Two things we may observe in this Periphrasis of the Law 1. That the Apostle principally intends that part of the Mosaical Dispensation which was given on Mount Sinai and which as such was the Covenant between God and that people as unto the priviledge of the promised Land 2. That he fixed on this Description of it rather than any other or meerly to have expressed it by the Law 1. Because the Ministry of Angels in the giving of the Law by Moses was that by which all the prodigious Effects wherewith it was attended which kept the people in such a durable Reverence unto it were wrought This therefore he mentions that he might appear not to undervalue it but to speak of it with Reverence unto that Excellency of its Administration which the Hebrews even boasted in 2. Because having newly insisted on a comparison between Christ and the Angels his Argument is much strengthened when it shall be considered that the Law was the Word spoken by the Angels the Gospel was delivered by the Son so far exalted above them But the manner how this was done must be a little farther enquired into That the Law was given by the Ministry of Angels the Jews alwayes confessed yea and boasted So saith Josephus one much antiente◠than any of their Rabbins extant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lib. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We learned the most excellent and most holy constitutions of the Law from God by Angels The same was generally acknowledged by them of old This Stephen treating with them takes for granted Acts 7.53 You received the Law by the disposition of Angels And our Apostle affirms the same Gal. 3.19 It was ordained by Angels in the hand of a Mediator a word of the same Original and sense is used in both places though by ours variously rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This then is certain but the manner of it is yet to be considered First then nothing is more unquestionable than that the Law was given from God himself He was the Author of it This the whole Scripture declares and proclaims And it was the impious Abomination of the Valentinians and Marcionites of old to ascribe the Original of it unto any other Author Secondly He who spake in the name of God on Mount Sinai was no other than God himself the second Person in the Trinity Psal. 68.17 18 19. Him Stephen calls the Angel Acts 7.30 38. Even the Angel of the Covenant the Lord whom the people sought Mal. 3.1 2. Some would have it to be a Created Angel delegated unto that work who thereon took on him the Presence and Name of God as if he himself had spoken But this is wholly contrary to the nature of all Ministerial work Never did Embassador speak in his own name as if he were the King himself whose person he doth represent The Apostle tells us that the Preachers of the Gospel were Gods Embassadors and that God by them doth perswade men to be reconciled in Christ 2 Cor. 5.20 But yet if any on that account should take on him to personate God and to speak of himself as God he would be highly blasphemous Nor can this be imagined in this place where not only he that speaks speaks in the Name of God I am the Lord thy God but also elsewhere it is frequently affirmed that Jehovah himself did give that Law which is made unto the people an Argument unto Obedience And the things done on Sinai are alwayes ascribed unto God himself Thirdly It remains then to consider how notwithstanding this the Law is said to be the Word spoken by Angels It is no where affirmed that the Law was given by Angels but that the people received it by the disposition of Angels and that it was ordained by Angels and here spoken by them From hence it is evident that
not the Original Authoritative giving of the Law but the Ministerial ordering of things in its promulgation is that which is ascribed to Angels They raised the fire and smoke they shook and rent the rock they framed the sound of the Trumpet they effected the Articulate Voyces which conveyed the words of the Law to the ears of the people and therein proclaimed and published the Law whereby it became the Word spoken by Angels Grotius on this place contends that it was a created Angel who represented the Person of God on Mount Sinai and in the confirmation of his conjecture after he hath made use of the imagination before rejected he adds that if the Law had been given out by God in his own person as he speaks then upon that account it would have been preferred above the Gospel But as the Apostle grants in the first words of his Epistle that the Law no less than the Gospel was primitively and originally from God so we say not that God gave the Law immediately without the Ministry of Angels And the Comparison which the Apostle is pursuing respects not the first Author of Law or Gospel but the principal Ministerial Publishers of them which of the one was Angels of the other the Son himself And in these words lyes the spring of the Apostles Argument as is manifest in those Interrogatory Particles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for if for if the Law that was published unto our Fathers by Angels was so vindicated against the disobedient how much more shall the neglect of the Gospel be revenged Secondly He affirms concerning this word thus published that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 firm or stedfast That is it became an assured Covenant between God and the people That Peace which is firm and well grounded is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a firm unalterable Peace And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Publick Security The Law 's becoming 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then firm sure stedfast consists in its being ratified to be the Covenant between God and that people as to their Typical Inheritance Deut. 5.2 The Lord our God made a Covenant with us in Horeb. And therefore in the greater transgressions of the Law the people were said to forsake to break to prophane to transgress the Covenant of God Levit. 26.15 Deut. 3.20 Chap. 17.2 Hos. 6.7 Josh. 7.11 2 Kings 18.12 1 Kings 19.14 Jerem. 22.9 Mal. 2.10 And the Law thus published by Angels became a stedfast Covenant between God and the people by their mutual stipulation thereon Exod. 20.19 Josh. 24.22 24. Being thus firm and ratified Obedience unto it became necessary and reasonable for hence Thirdly The Event of Disobedience unto this word is expressed every Transgression and every stubborn disobedience received a meet retribution Sundry things must be a little enquired into for the right Understanding of these words As 1. The difference between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the first is properly any Transgression which the Hebrews call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the latter includes a refusal so to attend as to obey Contumacy stubborness rebellion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And so the latter word may be exegetical of the former such Transgressions the Apostle speaks of as were accompanied with Contumacy and stubborness or they may both intend the same things under divers respects 2. How may this be extended to every sin and Transgression seeing it is certain that some sins under the Law were not punished but expiated by Attonements Answ. 1. Every sin was contrary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Doctrine of the Law its commands and precepts 2. Punishment was assigned unto every sin though not executed on every sinner And so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes not the actual Infliction of Punishment but the Constitution of it in the sanction of the Law 3. Sacrifices for Attonement manifested punishments to have been due though the sinner was relieved against them But 4. The sins especially intended by the Apostle were such as were directly against the Law as it was a Covenant between God and the people for which there was no Provision made of any Attonement or Compensation but the Covenant being broken by them the sinners were to dye without mercy and to be exterminated by the hand of God or man And therefore the sins against the Gospel which are opposed unto those are not any Trangressions that Professors may be guilty of but final Apostacy or Vnbelief which render the Doctrine of it altogether unprofitable unto men Thirdly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Recompence just and equal proportionable unto the crime according to the Judgement of God That which answers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Judgement of God which is that they which commit sin are worthy of death Rom. 1.32 And there were two things in the sentence of the Law against Trangressors 1. The Temporal punishment of cutting off from the Land of the living which respected that dispensation of the Law which the Israelites were subjected unto And the several sorts of punishment that were among the Jews under the Law have been declared in our Prolegomena to discover the nature whereof let the Reader consult the twenty first Exercitation And 2. Eternal Punishment which was figured thereby due unto all Transgressors of the Law as it is a Rule of Obedience unto God from all mankind Jews and Gentiles Now it is the first of these which the Apostle directly and primarily intendeth because he is comparing the Law in the Dispensation of it on Horeb unto the Jews with all its Sanctions unto the present Dispensation of the Gospel and from the Penalties wherewith the breach of it as such among that people was then attended argues unto the sorer punishment that must needs ensue upon the neglect of the dispensation of the Gospel as he expounds himself Chap. 10.28 29. For otherwise the penaltie assigned unto the Transgression of the Moral Law as a Rule is the very same in the nature and kind of it with that which belongs unto despisers of the Gospel even death eternal 4. Chrysostom observes some impropriety in the use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it rather denotes a Reward for a good work than a punishment for an evil one But the word is indifferent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and notes only a Recompence suitable unto that whereunto it is applyed So is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used by our Apostle Rom. 1.27 excellently expressed by Solomon Prov. 1.31 Sinners shall eat of the fruit of their own wayes and be filled with their own devises Such Rewards we have recorded Numb 15.30 1 Sam. 6.6 1 Kings 13.4 and Chap. 20.36 2 Kings 2.23 24. 2 Chron. 30.20 This the Apostle layes down as a thing well known unto the Hebrews namely that the Law which was delivered unto them by Angels received such a Sanction from God after it was established as
the Covenant between him and the people that the Transgression of it so as to disannul the terms and conditions of it had by Divine Constitution the punishment of death temporal or Excision appointed unto it And this in the next words he proceeds to improve unto his purpose by the way of an Argument à minori ad majus How shall we escape if we neglect so great salvation c. There is an Antithesis expressed in one branch as we observed before between the Law and the Gospel namely that the Law was the Word spoken by Angels the Gospel being revealed by the Lord himself But there are also other differences intimated between them though expressed only on the part of the Gospel as that it is in its nature or Effects Great Salvation that is not absolutely only but comparatively unto the benefit exhibited to their fore Fathers by the Law as given on Mount Horeb. The confirmation also of the Gospel by the Testimony of God is tacitely opposed unto the confirmation of the Law by the like Witness and from all these considerations doth the Apostle enforce his Argument proving the Punishment that shall befall Gospel neglecters In the words as was in part before observed there occurrs 1. The Subject matter spoken of so great salvation 2 A further Description of it 1. From its principal Author it began to be spoken by the Lord. 2. From the manner of its propagation it was confirmed unto us by them that heard it 3. From its Confirmation by the Testimony of God Which 4. Is exemplified by a distribution into 1. Signs 2. Wonders 3. Mighty Works and 4. Various Gifts of the Holy Ghost whereof there is 3. A neglect supposed if we neglect and 4. Punishment there intimated wherein 1. The Punishment its self and 2. The manner of its expression how shall we escape are to be considered all which are to be severally explained 1. The subject matter treated of is expressed in those words so great Salvation And it is the Gospel which is intended in that Expression as is evident from the preceding Verse For that which is there called the word which we have heard is here called great salvation As also from the following words where it is said to be declared by the Lord and farther propagated by them that heard him And the Gospel is called Salvation by a Metonymy of the Effect for the Cause For it is the Grace of God bringing salvation Titus 2.11 The Word that is able to save us The Doctrine the Discovery the instrumentally efficient Cause of Salvation Rom. 1.16 1 Cor. 1.20 21. And this Salvation the Apostle calls Great upon many accounts which we shall afterwards unfold And calling it so great salvation he refers them unto the Doctrine of it wherein they had been instructed 〈◊〉 whereby the Excellency of the Salvation which it brings is declared Now though the Apostle might 〈…〉 pressed the Gospel by the word which was declared unto us by the Lord as 〈…〉 the Law by the word spoken by Angels yet to strengthen his Argument 〈◊〉 Moâ—â—â— unto Obedience which he insists upon he chose to give a brief Description of iâ— from its principal Effect it is great Salvation The Law by reason of sin proved the Ministry of Death and Condemnation 2 Cor. 3.9 yet being fully published only by Angels Obedience was indispensibly required unto it And shall not the Gospel the Ministry of life and great salvation be attended unto 2. He farther describes the Gospel from its principal Author or Revealer it began to be spoken by the Lord. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The words may have a twofold sense for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may denote either principium temporis the beginning of time or principium operis the beginning of the work In the first way it asserts that the Lord himself was the first Preacher of the Gospel before he sent or employed his Apostles and Disciples in the same work In the latter that he only began the work leaving the perfecting and finishing of it unto those who were chosen and enabled by him unto that end And this latter sense is also true for he finished not the whole Declaration of the Gospel in his own person teaching vivâ voce but committed the work unto his Apostles Matth. 10.27 But their teaching from him being expressed in the next words I take the words in the first sense referring unto what he had delivered Chap. 1.1 Of Gods speaking in these last dayes in the Person of the Son Now the Gospel hath had a threefold beginning of its Declaration First In Prediction by Promises and Types and so it began to be declared from the foundation of the world Luke 1.70 71. Secondly In an immediate Preparation and so it began to be declared in and by the Ministry of John the Baptist Mark 1.1 2. Thirdly In its open clear actual full Revelation so this work was begun by the Lord himself and carried on to perfection by those who were appointed and enabled by him thereunto Joh. 1.17 18. Thus was it by him declared in his own person as the Law was by Angels And herein lyes the stress of the Apostles Reasonings with reference unto what he had before discoursed concerning the Son and Angels and his Preheminence above them The great Reason why the Hebrews so pertinaciously adhered unto the Doctrine of the Law was the glorious Publication of it It was the word spoken by Angels they received it by the disposition of Angels If saith the Apostle that were a sufficient cause why the Law should be attended unto and that the neglect of it should be so sorely revenged as it was though in it self but the Ministry of death and condemnation Then consider what is your Duty in reference unto the Gospel which as it was in its self a Word of life and great salvation so it was spoken declared and delivered by the Lord himself whom we have manifested to be so exceedingly exalted above all Angels whatever 3. He farther describes the Gospel from the way and means of its conveyance unto us It was confirmed unto us by them that heard him And herein also he prevents an Objection that might arise in the minds of the Hebrews inasmuch as they at least the greatest part of them were not acquainted with the Personal Ministry of the Lord they heard not the word spoken by him For hereunto the Apostle replyes that though they themselves heard him not yet the same word which he preached was not only declared but confirmed unto them by those that heard him And herein he doth not intend all of them who at any time heard him teaching but those whom in an especial manner he made choice of to employ them in that work namely the Apostles So that this expression those that heard him is a Periphrasis of the Apostles from that great priviledge of hearing immediately all things that our Lord taught in his own
inexcusable Joh. 10.38 Thirdly The Gospel being of this nature thus taught thus delivered thus confirmed there is a neglect of it supposed vers 3. If we neglect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the conditional is included in the manner of the expression If we neglect if we regard not if we take not due care about it The word intimateth an omission of all those duties which are necessary for our retaining the Word preached unto our profit and that to such a degree as utterly to reject it for it answers unto those transgressions of and stubborn disobedience unto the Law which disannulled it as a Covenant and were punished with excision or cutting off If we neglect that is if we continue not in a diligent observation of all those duties which are indispensably necessary unto an holy useful profitable profession of the Gospel Fourthly There is a punishment intimated upon this sinful neglect of the Gospel How shall we escape flie from or avoid wherein both the punishment it self and the manner of its expression are to be considered For the punishment it self the Apostle doth not expresly mention it it must therefore be taken from the words going before How shall we escape that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a just retribution a meet recompence of reward The breach of the Law had so a punishment suitable unto the demerit of the crime was by God assigned unto it and inflicted on them that were guilty So is there unto the neglect of the Gospel even a punishment justly deserved by so great a crime so much greater and more sore than that designed unto the contempt of the Law by how much the Gospel upon the account of its Nature Effects Author and Confirmation was more excellent than the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sorer punishment as our Apostle calls it chap. 10. as much exceeding it as eternal destruction under the curse and wrath of God exceeds all temporal punishments what ever What this punishment is see Matth. 16.16 chap. 25.46 2 Thess. 1.8 The manner of ascertaining the punishment intimated is by an Interrogation How shall we escape wherein three things are intended 1. A denial of any ways or means for escape or deliverance There is none that can deliver us no way whereby we may escape See 1 Pet. 4.17 18. And 2. the certainty of the punishment it self it will as to the event assuredly befall us And 3. the inexpressible greatness of this unavoidable evil How shall escape We shall not there is no way for it nor ability to bear what we are liable unto Matth. 23.33 1 Pet. 4.18 This is the scope of the Apostle in these Verses this the importance of the several things contained in them His main design and intendment is to prevail with the Hebrews unto a diligent attendance unto the Gospel that was preached unto them which he urgeth by an argument taken from the danger yea certain ruine that will undoubtedly ensue on the neglect of it whose Certainty Unavoidableness Greatness and Righteousness he manifests by the consideration of the punishment assigned unto the transgressions of the Law which the Gospel on many accounts doth excel The Observations for our own instruction which these Verses offer unto us are these that follow 1. Motives unto a due valuation of the Gospel and perseverance in the prosession of it taken from the penalties annexed unto the neglect of it are Evangelical and of singular use in the preaching of the Word How shall we escape if we neglect This consideration is here managed by the Apostle and that when he had newly set forth the glory of Christ and the greatness of the salvation tendred in the Gospel in the most perswading and attractive manner Some would fancy that all comminations and threatnings do belong unto the Law as though Jesus Christ had left himself and his Gospel to be securely despised by profane and impenitent sinners but as they will find the contrary to their eternal ruine so it is the will of Christ that we should let them know so and thereby warn others to take heed of their sins and their plagues Now these Motives from Comminations and threatnings I call Evangelical 1. Because they are recorded in the Gospel there we are taught them and by it commanded to make use of them Matth. 10.28 chap. 24.50 chap. 25.41 Mar. 16.16 Joh. 3.36 2 Cor. 2.15 16. 2 Thess. 1.8 9. and in other places innumerrable And to this end are they recorded that they may be preached and declared as part of the Gospel And if the Dispencers of the Word insist not on them they deal deceitfully with the souls of men and detain from them the counsel of God And as such persons will find themselves to have as weak and an enervous Ministery here so also that they will have a sad account of their partiality in the Word to give hereafter Let not men think themselves more Evangelical than the Author of the Gospel more skilled in the mystery of the Conversion and Edification of the souls of men than the Apostles in a word more wise than God himself which they must do if they neglect this part of his Ordinance 2. Because they become the Gospel It is meet the Gospel should be armed with Threatnings as well as attended with Promises and that 1. On the part of Christ himself the Author of it However the world persecuted and despised him whilst he was on the earth and he threatned not 1 Pet. 2.23 on his own account however they continue to contemn and blaspheme his Ways and Salvation yet he lets them know that he is armed with power to revenge their disobedience And it belongs unto his Honour to have it declared unto them A Scepter in a Kingdom without a Sword a Crown without a Rod of Iron will quickly be trampled on Both are therefore given into the hand of Christ that the Glory and Honour of his Domiâ—â—on may be known Psal. 2.9 10 11 12. 2. They become the Gospel on the part of sinners yea of all to whom the Gospel is preached And those are of two sorts 1. Unbelievers Hypocrites Apostates impenitent Neglecters of the great salvation declared in it It is meet on this account that the Dispensation of the Gospel be attended with Threatnings and comminations of punishments And that 1. To keep them here in awe and fear that they may not boldly and openly break out in contempt of Christ. These are his Arrows that are sharp in the hearts of his adversaries whereby he aws them galls them and in the midst of all their pride makes them to tremble sometimes at their future condition Christ never suffers them to be so secure but that his terrors in these Threatnings visit them ever and anon And hereby also doth he keep them within some bounds bridles their rage and overpowers many of them unto some usefulness in the world with many other blessed ends not now to be insisted on
â—â—â—e and immortality were brought to light by the Gospel so death and hell the punâ—â—â—ment of sin under the wrath of God are more fully declared therein The Nature of the judgment to come the duration of the penalties to be inflicted on unbelievers with such intimations of the nature and kind of them as our understandings are able to receive are fully and frequently insisted on in the New Testament whereas they are very obscurely only gathered out of the Writings of the Old 2. The punishment threatned in the Gospel is as unto degrees greater and more sore than that which was annexed to the meer transgression of the first Covenant Hence the Apostle calls it death unto death 2 Cor. 2.16 by reason of the sore aggravations which the first sentence of death will receive from the wrath due unto the contempt of the Gospel Separation from God under eternal punishment was unquestionably due to the sin of Adam and so consequently unto every transgression against the first Covenant Gen. 2.17 Rom. 5.12 13 14. But yet this hinders not but that the same penalty for the nature and kind of it may receive many and great aggravations upon mens sinning against that great Remedy provided against the first guilt and prevarication which it also doth as shall farther afterwards be declared And this ought they to be well acquainted withall who are called unto the Dispensation of the Gospel A fond conceit hath befallen some that all denunciations of future wrath even unto unbelievers is Legal which therefore it doth not become the Preachers of the Gospel to insist upon so would men make themselves wiser than Jesus Christ and all his Apostles yea they would disarm the Lord Christ and expose him to the contempt of his vilest enemies There is also we see a great use in these Evangelical threatnings unto believers themselves And they have been observed to have had an effectual ministery both unto Conversion and Edification who have been made wise and dextrous in managing Gospel Comminations towards the consciences of their hearers And those also that hear the Word may hence learn their duty when such threatnings are handled and opened unto them II. All punishments annexed unto the transgression either of the Law or Gospel are effects of God's vindictive Justice and consequently just and equal A meet recompence of reward What it is the Apostle doth not declare but he doth that it is just and equal which depends on the Justice of God appointing and designing of it Foolish men have always had tumultuating thoughts about the judgments of God Some have disputed with him about the equity and equality of his ways in judgments temporal Ezek. 18. and some about those that shall be eternal Hence was the vain imagination of them of old who dreamed that an end should be put after some season unto the punishment of Devils and wicked men so turning hell into a kind of Purgatory Others have disputed in our days that there shall be no hell at all but a meer annihilation of ungodly men at the last day These things being so expresly contrary to the Scripture can have no other rise but the corrupt minds and affections of men not conceiving the reasons of God's judgments nor acquiescing in his Sovereignty That which they seem principally to have stumbled at is the assignation of a punishment infinite as to its duration as well as in its nature extended unto the utmost capacity of the subject unto a fault temporary finite and transient Now that we may justifie God herein and the more clearly discern that the punishment inflicted finally on sin is but a meet recompence of reward we must consider First That God's Justice constituting and in the end inflicting the reward of sin is essential unto him Is God unjust saith the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 3.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anger or wrath is not that from whence punishment proceedeth but punishment it self God inflicteth wrath anger or vengeance And therefore when we read of the anger or wrath of God against sin or sinners as Rom. 1.18 the expression is metonymical the cause being designed by the effect The true fountain and cause of the punishment of sin is the Justice of God which is an Essential property of his Nature natural unto him and inseparable from any of his works And this absolutely is the same with his Holiness or the infinite Purity of his Nature So that God doth not assign the punishment of sin arbitrarily that he might do so or otherwise without any impeachment of his Glory but his Justice and his Holiness indispensibly require that it should be punished even as it is indispensibly necessary that God in all things should be just and holy The holy God will do no iniquity the Judge of all the earth will do right and will by no means acquit the guilty This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the judgement of God that which his Justice requireth that they which commit sin are worthy of death Rom. 1.32 And God cannot but do that which it is just that he should do See 2 Thess. 1.6 We have no more Reason then to quarrel with the Punishment of sin than we have to repine that God is Holy and Just that is that he is God for the one naturally and necessarily followeth upon the other Now there is no Principle of a more uncontrolable and Soveraign Truth written in the hearts of all men than this that what the Nature of God or any of his Essential Properties require to be is holy meet equal just and good Secondly That this Righteousness or Justice of God is in the Exercise of it inseparably accompanied with infinite Wisdom These things are not diverse in God but are distinguished with respect unto the various manners of his actings and the variety of the Objects which he acteth towards and so denote a different Habitude of the Divine Nature not diverse things in God They are therefore inseparable in all the works of God Now from this Infinite Wisdom of God which his Righteousness in the constitution of the punishment of sin is eternally accompanied withal two things ensue 1. That He alone knoweth what is the true desert and demerit of sin and but from his Declaration of creatures not any And how shall we judge of what we know nothing but from him but only by what he doth We see amongst men that the guilt of crimes is aggravated according to the Dignity of the Persons against whom they are committed Now no creature knowing him perfectly against whom all sin is committed none can truly and perfectly know what is the desert and demerit of sin but by his Revelation who is perfectly known unto himself And what a madness is it to judge otherwise of that we do no otherwise understand Shall we make our selves Judges of what sin against God doth deserve Let us first by searching find out the Almighty unto Perfection and then
we may know of our selves what it is to sin against him Besides we know not what is the Opposition that is made by sin unto the Holiness the Nature and very Being of God As we cannot know him perfectly against whom we sin so we know not perfectly what we do when we sin It is the least part of the malignity and poyson that is in sin which we are able to discern We see not the depth of that malicious respect which it hath unto God and are we capable to judge aright of what is its Demerit But all these things are open and naked before that Infinite Wisdom of God which accompanieth his Righteousness in all his Works He knows himself against whom sin is he knows the Condition of the sinner He knows what contrariety and Opposition there is in sin unto himself in a word what it is for a finite limited dependent creature to subduct it self from under the Government and oppose it self unto the Authority and Being of the Holy Creator Ruler and Governour of all things all absolutely and perfectly and so alone knows what sin deserves 2. From this Infinite Wisdom is the proportioning of the several degrees in the punishment that shall be inflicted on sin For although his Righteousness require that the final punishment of all sin should be an Eternal separation of the sinner from the enjoyment of him and that in a state of Wrath and misery yet by his Wisdom he hath constituted Degrees of that wrath according unto the Variety of Provocations that are found among sinners And by nothing else could this be done What else is able to look through the Unconceivable variety of Aggravating Circumstances which is required hereunto For the most part we know not what is so and when we know any thing of its being we know nothing almost of the true nature of its demerit And this is another thing from whence we may learn that Divine Punishment of sin is alwayes a meet Recompence of Reward Thirdly In the final punishment of sin there is no mixture of mercy nothing to alleviate or to take off from the uttermost of its desert This world is the time and place for mercy Here God causeth his Sun to shine and his rain to fall on the worst of men filling their hearts with food and gladness Here he endures them with much patience and forbearance doing them Good in unspeakable variety and to many of them making a daily tender of that mercy which might make them blessed to Eternity But the season of these things is past in the Day of Recompence Sinners shall then hear nothing but go ye cursed They shall not have the least effect of Mercy shewed unto them unto all Eternity They shall then have judgement without mercy who shewed no mercy The Grace Goodness Love and Mercy of God shall be glorified unto the utmost in his Elect without the least mixture of allay from his displeasure and so shall his Wrath Severity and Vindictive Justice in them that perish without any temperature of pity or compassion He shall rain upon them snares and fire and brimstone this shall be their portion for ever Wonder then not at the Greatness or Duration of that Punishment which shall exhaust the whole wrath of God without the least mitigation And this will discover unto us the nature of sin especially of Vnbelief and neglect of the Gospel Men are apt now to have slight thoughts of these things but when they shall find them revenged with the whole Wrath of God they will change their minds What a folly what a madness is it to make light of Christ unto which an Eternity of punishment is but a meet Recompence of Reward It is good then to learn the nature of sin from the Threatnings of God rather than from the common Presumptions that pass among secure perishing sinners Consider what the Righteousness what the Holiness what the Wisdom of God hath determined to be due unto sin and then make a Judgement of the nature of it that you be not overtaken with a woful surprizal when all means of relief are gone and past As also know that 2. This World alone is the time and place wherein you are to look and seek for mercy Cryes will do nothing at the last day not obtain the least drop of water to cool the tongue in its torment Some men doubtless have secret reserves that things will not go at the last day as by others they they are made to believe They hope to meet with better Quarter than is talked of that God will not be inexorable as is pretended Were not these their inward thoughts it were not possible they should so neglect the season of Grace as they do But alas how will they be deceived God indeed is gracious merciful and full of Compassion but this world is the time wherein he will exercise them They will be for ever shut up towards unbelievers at the last day This is the acceptable day this is the day of salvation if this be despised if this be neglected expect no more to hear of mercy unto Eternity III. Every concernment of the Law and Gospel both as to their nature and promulgation is to be weighed and considered by Believers to beget in their hearts a right and due valuation of them To this end are they here so distinctly proposed as of the Law that it was spoken by Angels and of the Gospel that it is great salvation the word spoken by the Lord confirmed with signs and miracles all which the Apostle would have us to weigh and distinctly consider Our Interest lyes in them and our Good is intended by them And to stir up our attention unto them we may observe First That God doth nothing in vain nor speaks any thing in vain especially in the things of his Law and Gospel wherein the great concernments of his own Glory and the souls of men are enwrapped And therefore our Saviour lets us know that there is a worth in the least apex and iota of the word and that it must have its Accomplishment An End it hath and that End shall be fulfilled The Jews have a foolish curiosity in reckoning all the letters of the Scripture and casting up how often every one doth occurr But yet this curiosity of theirs vain and needless as it is will condemn our negligence if we omit a diligent enquiry into all the Things and Circumstances of it that are of real importance God hath an holy and wise End in all that he doth As nothing can be added unto his Word or Work so nothing can be taken from it it is every way perfect And this in general is enough to quicken us unto a diligent search into all the Circumstances and Adjuncts both of Law and Gospel and of the way and manner whereby he was pleased to communicate them unto us Secondly There is in all those Concernments of the Law and Gospel a mixture of
Divine Wisdom and Grace From this fountain they all proceed and the living waters of it run through them all The Times the Seasons the Authors the Instruments the manner of their Delivery were all ordered by the manifold Wisdom of God which especially appears in the dispensation of the Gospel Ephes. 3.9 10. The Apostle placeth not the Wisdom of God only in the Mystery of the Gospel but also in the season of its promulgation It was hid saith he in God v. 9. that is in the purpose of God v. 10 11. From the Ages past but now is made manifest and herein doth the manifold Wisdom of God appear Were we able to look into the depth of any circumstance that concerns the Institutions of God we should see it full of Wisdom and Grace and the neglect of a due consideration thereof hath God sometime severely revenged Lev. 10.1 2. Thirdly There is in them all a Gracious Condescension unto our weakness God knows that we stand in need of an especial remark to be set on every one of them Such is our weakness our slowness to believe that we have need that the Word should be unto us line upon line and precept upon precept here a little and there a little As God told Moses Exod. 4.8 That if the children of Israel would not believe on the first sign they would on the second So it is with us one consideration of the Law or the Gospel oftentimes proves ineffectual when another over-powres the heart unto obedience And therefore hath God thus graciously condescended unto our weakness in proposing unto us the several considerations mentioned of his Law and Gospel that by some of them we may be laid hold upon and bowed unto his mind and will in them Accordingly Fourthly They have had their various Influences and Successes on the souls of men Some have been wrought upon by one consideration some by another In some the Holiness of the Law in others the manner of its Administration have been effectual Some have fixed their hearts principally on the Grace of the Gospel some on the Person of its Author And the same persons at several times have had help and assistance from these several considerations of the one and the other So that in these things God doth nothing in vain nothing is in vain towards believers Infinite Wisdom is in all and infinite Glory will arise out of all And this should stir us up unto a diligent search into the Word wherein God hath recorded all the concernments of his Law and Gospel that are for our use and advantage That is the Cabinet wherein all these Jewels are laid up and disposed according to his Wisdom and the counsel of his Will A general view of it will but little satisfie and not at all enrich our souls This is the Mine wherein we must digg as for hid treasures One main reason why we believe no more why we obey no more why we love no more is because we are no more diligent in searching the Word for substantial Motives unto them all A very little insight into the Word is apt to make men think that they see enough But the Reason of it is because they like not what they see As men will not like to look farther into a Shop of Wares when they like nothing which is at first presented unto them But if indeed we find sweetness benefit profit life in the discoveries that are made unto us in the Word about the Law and Gospel we shall be continually reaching after a farther Acquaintance with them It may be we know somewhat of those things but how know we that there is not some especial concernment of the Gospel which God in an holy condescension hath designed for our good in particular that we are not as yet arrived unto a clear and distinct knowledge of Here if we search for it with all diligence may we find it and if we go maimed in our Faith and Obedience all our dayes we may thank our own sloth for it Again whereas God hath distinctly proposed those things unto us they should have our distinct consideration We should severally and distinctly meditate upon them that so in them all we may admire the Wisdom of God and receive the effectual influence of them all upon our own souls Thus may we sometimes converse in our hearts with the Author of the Gospel sometimes with the manner of its delivery sometimes with the Grace of it and from every one of these heavenly flowers draw nourishment and refreshment unto our own souls Oh that we could take care to gather up these fragments that nothing might be lost unto us as in themselves they shall never perish IV. What means soever God is pleased to use in the Revelation of his Will he gives it a Certainty Stedfastness Assurance and Evidence which our faith may rest in and which cannot be neglected without the greatest Sin The word spoken was stedfast Every word spoken from God by his Appointment is stedfast and that because spoken from him and by his Appointment And there are two things that belong unto this stedfastness of the Word spoken 1. That in respect of them unto whom it is spoken it is the foundation of Faith and Obedience The formal Reason of them and last Ground whereunto they are resolved 2. That on the part of God it is a stable and sufficient ground of Righteousness in proceeding to take vengeance on them by whom it is neglected The punishment of transgressors is a meet Recompence of Reward because the word spoken unto them is stedfast And this latter follows upon the former For if the word be not a stable firm foundation for the Faith and Obedience of men they cannot be justly punished for the neglect of it That therefore must be briefly spoken unto and this will naturally ensue as a consequent thereof God hath as we saw on the first Verse of this Epistle by various wayes and means declared and revealed his mind unto men That Declaration what means or instruments so ever he is pleased to make use of therein is called his Word And that because originally it is his proceeds from him is delivered in his name and Authority reveals his mind and tends to his Glory Thus sometimes he spake by Angels using their Ministry either in delivering his Messages by words of an outward sound or by Representation of things in Visions and Dreams and sometimes by the Inspiration of the Holy Ghost enabling them so inspired to give out the word which they received purely and entirely all remaining his Word still Now what wayes soever God is pleased to use in the Communication of his Mind and Will unto men for their Obedience there is that stedfastness in the Word it self that Evidence to be from him as make it the duty of men to believe in it with faith divine and supernatural and that stability which will never deceive them It is I say
thus stedfast upon the account of its being spoken from God and stands in no need of the contribution of any strength Authority or Testimony from men Church Tradition or ought else that is extrinsecal unto it The Testimonies given hereunto in the Scripture it self which are very many with the general Grounds and Reasons hereof I shall not here insist upon and that because I have done it elsewhere I shall only mention that one consideration which this place of the Apostle suggests unto us and which is contained in our second Observation from the word stedfast Take this word as spoken from God without the help of any other Advantages and the stedfastness of it is the Ground of Gods inflicting Vengeance on them that receive it not that obey it not Because it is his Word because it is cloathed with his Authority if men believe it not they must perish But now if this be not sufficiently evidenced unto them namely that it is his Word God could not be just in taking vengeance of them for he should punish them for not believing that which they had no sufficient Reason to believe which suits not with the Holiness and Justice of God The Evidence then that this Word is from God that it is his being the foundation of the Justice of God in his proceeding against them that do not believe it it is of indispensible necessity that he himself also do give that Evidence unto it For whence also should it have it from the Testimony of the Church or from Tradition or from probable moral inducements that men can tender one to another Then these two things will inevitably follow 1. That if men should neglect their duty in giving Testimony unto the Word as they may do because they are but men then God cannot justly condemn any man in the world for the neglect of his Word in not believing it or not yielding obedience unto it And the Reason is evident because if they have not sufficient Grounds to believe it to be his without such Testimonies as are not given unto it it is the highest Injustice to condemn them for not believing it and they should perish without a cause For what can be more unjust than to punish a man especially eternally for not doing that which he had no just or sufficient Reason to do This be far from God to destroy the innocent with the wicked 2. Suppose all men aright to discharge their duty and that there be a full Tradition concerning the Word of God that the Church give Testimony unto it and Learned men produce their Arguments for it if this all or any part hereof be esteemed as the sufficient Proposition of the Scripture to be the Word of God then is the Execution of infinite divine Justice built upon the Testimony of men which is not divine or infallible but such as might deceive For God on this supposal must condemn men for not believing with faith divine and infallible that which is proposed unto them by Testimonies and Arguments humane and fallible quod absit It remaineth then that the Righteousness of the Act of God in condemning unbelievers is built upon the Evidence that the Object of Faith or Word to be believed is from him And this he gives unto it both by the Impression of his Majesty and Authority upon it and by the Power and Efficacy wherewith by his Spirit it is accompanied Thus is every Word of God stedfast as a Declaration of his Will unto us by what means soever it is made known unto us V. Every Transaction between God and man is alwayes confirmed and ratified by promises and Threatnings Rewards and Punishments every trespass VI. The most glorious Administrators of the Law do stoop to look into the Mysteries of the Gospel See 1 Pet. 1.12 VII Covenant transgressions are attended with unavoidable penalties every transgression that is of the Covenant disannulling of it received a meet recompence of reward VIII The Gospel is a Word of Salvation to them that do believe IX The Salvation tendered in the Gospel is great Salvation X. Men are apt to entertain thoughts of escaping the wrath of God though they live in a neglect of the Gospel This the Apostle insinuates in that interrogation How shall we escape XI The neglecters of the Gospel shall unavoidably perish the wrath of God How shall we escape if we neglect so great salvation These last Observations may be cast into one Proposition and so be considered together namely That the Gospel is great Salvation which who so neglecteth shall therefore unavoidably perish without remedy We shall first enquire how the Gospel is said to be Salvation and that Great Salvation and then shew the equity and unavoidableness of their Destruction by whom it is neglected and therein the vanity of their hopes who look for an escaping in the contempt of it By the Gospel we understand with the Apostle the Word preached or spoken by Christ and his Apostles and now recorded for our use in the Books of the New Testament not exclusively unto what was declared of it in the Types and Promises of the Old Testament But by the way of Eminency we appropriate the whole name and nature of the Gospel unto that delivery of the Mind and Will of God by Jesus Christ which included and perfected all that had preceded unto that purpose Now the Gospel is salvation upon a double account First Declaratively In that the Salvation of God by Christ is declared taught and revealed thereby So the Apostle informs us Rom. 1.16 17. It is the power of God unto salvation because therein the righteousness of God is revealed from faith to faith that is the Righteousness of God in Christ whereby Believers shall be saved And therefore it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Titus 2.11 the saving or salvation bringing Grace of God The Grace of God as that which teacheth and revealeth his Grace And thence they that abuse it to their lusts are said to turn the grace of God into lasciviousness Jude 4. that is the Doctrine of it which is the Gospel And therefore under the Old Testament it is called the Preaching or declaring of glad tydings tydings of peace and salvation Nahum 2.1 Isa. 52.7 and is described as a Proclamation of Mercy Peace Pardon and Salvation unto sinners Isa. 61.1 2. And life and immortality are said to be brought to light thereby 2 Tim. 1.10 It is true God had from all Eternity in his infinite Grace contrived the salvation of sinners but this Contrivance and the Purpose of it lay hid in his own Will and Wisdom as in an infinite Abysse of darkness utterly imperceptible unto Angels and men untill it was brought to light or manifested and declared by the Gospel Ephes. 3.9 10. Coloss. 1.25 26 27. There is nothing more vain than the supposals of some that there are other wayes whereby this Salvation might be discovered and made known The Works of Nature
Gospel asketh them wither they received the Spirit by the works of the Law or by the Word of Faith Chap. 3.2 that is the Gospel That was the Way and means whereby God communicated unto them his Spirit by whom among many other Priviledges we are sealed unto the day of Redemption This is the Covenant of God that his Spirit and the Word of the Gospel shall go and shall abide together with his Elect Isa. 59.1 And he is given unto us by the Gospel on many accounts 1. Because he is the gift and grant of the Author of the Gospel as to all the especial Ends and concernments of salvation John tells us that the Spirit was not given when Jesus was not as yet glorified Chap. 7.39 that is not in that manner as God hath annexed unto this salvation and therefore Peter tells us that when the Lord Christ ascended up on high he received of the Father the Promise of the Spirit and poured him forth on them which did believe Acts 2.33 And this he did according to his own great Promise and Prediction whilest he conversed with his Disciples in the dayes of his flesh There was not any thing that he more supported and encouraged them withal nor more raised their hearts to an Expectation of than this that he would send unto them and bestow upon them the Holy Ghost for many blessed ends and purposes and that to abide with them for ever as we may see Joh. 14.15 16. And this is the great priviledge of the Gospel that the Author of it is alone the donor and bestower of the Holy Spirit which of what concernment it is in the business of our Salvation all men know who have any acquaintance with these things 2. He is promised in the Gospel and therein alone All the Promises of the Scripture whither in the Old Testament or New whose subject is the Spirit are Evangelical they all belong unto and are parts of the Gospel For the Law had no Promise of the Spirit or any Priviledge by him annexed unto it And hence he is called the holy Spirit of promise Ephes. 1.13 Who next unto the Person of Christ was the great subject of Promises from the foundation of the world 3. By these Promises are Believers actually and really made partakers of the Spirit They are vehicula Spiritus the Chariots that bring this holy Spirit into our Souls 2 Pet. 1.4 By these great and precious Promises is the Divine Nature communicated unto us so far forth as unto the indwelling of this blessed Spirit Every Evangelical Promise is unto a Believer but as it were the cloathing of the Spirit in receiving whereof he receives the Spirit himself for some of the blessed Ends of this great salvation God makes use of the Word of the Gospel and of no other means to this purpose So that herein also it is the grace of God that bringeth salvation Thirdly In our Justification And this hath so great a share in this salvation that it is often called salvation it self And they that are justified are said to be saved as Ephes. 2.8 And this is by the Gospel alone which is a point of such importance that it is the main subject of some of Pauls Epistles and is fully taught in them all And in sundry respects it is by the Gospel 1. Because therein and thereby is appointed and constituted the New Law of Justification whereby even a sinner may come to be justified before God The Law of Justification was that he that did the Works of the Law should live in them Rom. 10.5 But this became weak and unprofitable by reason of sin Rom. 8.3 Heb. 8.7 8 9. That any sinner and we have all sinned and come short of the glory of God should be justified by this Law or Rule implyes a contradiction and is utterly impossible Wherefore God by the Gospel hath constituted a new Law of Justification even the Law of faith Rom. 3.27 which is the holy Declaration of his Will and Grace that sinners shall be justified and accepted with him by faith in the blood of Christ without the Works of the Law that he that believeth shall be saved This is equally constituted and appointed in the Law of faith to be proposed unto all that shall believe And on the account hereof the Gospel is salvation 2. Because in every Justification there must be a Righteousness before God on the account whereof the Person to be justified is to be pronounced and declared righteous this is tendered proposed and exhibited unto us in and by the Gospel This is no other but the Lord Christ himself and his Righteousness Isa. 45.21 22. Rom. 8.3 4. Rom. 10.4 2 Cor. 5.21 Gal. 3.13 14. Now Christ with his whole Righteousness and all the benefits thereof are tendered unto us and given unto or bestowed on them that do believe by the Promise of the Gospel Therein is he preached and proposed as crucified before our eyes and we are invited to accept of him which the souls of Believers through the Gospel do accordingly And 3. Faith it self whereby we receive the Lord Christ for all the Ends for which he is tendered unto us and become actually interested in all the fruits and benefits of his Mediation is wrought in us by the Word of the Gospel For as we have declared it is the seed of all Grace whatever and in especial faith cometh by hearing and hearing by this word of God Rom. 10.17 Conviction of sin is by the Law but faith is by the Gospel And this is the Way and means which God hath appointed on our part for the giving us an actual interest in Justification as established in the Law of the Gospel Rom. 5.1 Again 4. The Promise of the Gospel conveyed unto the soul by the Holy Spirit and entertained by faith compleats the justification of a believer in his own conscience and gives him assured Peace with God And then the whole work of this main branch of our salvation is wrought by the Gospel Fourthly There is in this salvation an instruction and growth in spiritual Wisdom and an Acquaintance with the Mysterie of God even of the Father and the Son which also is an Effect of the Gospel Of our selves we are not only dark and ignorant of heavenly things but darkness it self that is utterly blind and incomprehensive of spiritual Divine Mysteries Ephes. 5.8 and so under the Power of darkness Col. 1.13 as that we should no less than the Devils themselves be holden under the chains of it unto the Judgement of the great Day Darkness and ignorance as to the things of God themselves in respect of the Revelation of them and Darkness in the Mind and Understanding of them in a right manner being revealed is upon the whole world And no heart is able to conceive no tongue to express the greatness and misery of this Darkness The removal hereof is a mercy unexpressible the beginning of our entrance into Heaven
the Contemplation of his Excellencies for which end they were created Here therefore infinite Wisdom infinite Grace infinite Goodness and infinite Holiness discover themselves in that contrivance of salvation which solves all those difficulties and seeming contradictions keeps entire the Glory of God's Attributes repairs the Honour lost by sin and reduceth the whole Creation into a new Order and subserviency to the Glory of its Maker Hence this great Projection and design is called the Wisdom of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as that wherein he was pleased principally to lay open the fountain and spring of his eternal Wisdom Rom. 11.33 1 Cor. 1.24 And not only so but the manifold wisdom of God Ephes. 3.10 That is infinite Wisdom exerting it self in great and unspeakable variety of means and ways for the accomplishment of the end designed Yea all the Treasures of wisdom are said to be laid out in this matter and laid up in Christ Jesus Col. 2.3 As if he had said that the whole store of infinite wisdom was laid out herein And thus though God made all things in wisdom yet that which he principally proposeth unto our consideration in the creation of all things is his Sovereign Will and Pleasure joyned with infinite Power For his will or pleasure were all things created Rev. 5.11 But in this work of contriving the salvation of sinners he minds us of the counsel of his will Ephes. 1.11 that is the infinite wisdom wherewith the Holy Acts of his Will concerning it were accompanied And the mystery of his good pleasure wherein he designed to gather up all things into one head by Jesus Christ verse 10. Certainly the product of infinite and eternal Wisdom of the Counsel of the Will of the most Holy wherein the Treasures of it were laidout with a design to display it in manifold variety must needs be Great very Great so great as cannot be conceived or expressed Might we here stay to contemplate and admire in our dim and dawning light in our weakness according to the meanness of our apprehensions of the reflections of it in the Glass of the Gospel the Eternity of this contrivance the transactions between Father and Son about it the Retrievment of the lost Glory of God by sin and ruined creation in it the security of the Holiness Righteousness Veracity and Vindictive Justice of God provided for in it with the abundant overflowings of Grace Goodness Love Mercy and Patience that are the life of it we might manifest that there is enough in this Fountain to render the streams flowing from it great and glorious And yet alass what a little what a small portion of its Glory Excellency Beauty Riches is it that we are able in this world to attain unto How weak and mean are the conceptions and thoughts of little children about the designs and counsels of the wise men of the earth and yet there is a Proportion between the Understandings of the one and the other but there is none at all between ours and the infinite depths of the Wisdom and Knowledge of God which are laid out in this matter we think as children we speak as children we see darkly as in a glass and the best acting of our faith in this business is humble Admiration and holy Thankfulness Now certainly it is not in the capacity of a creature to cast greater contempt on God than to suppose he would set all his glorious Properties on work and draw forth all the Treasures of his Wisdom to produce or effect that which should be low mean not every way admirable And yet unto that height of impiety hath unbelief arrived amongst many of them unto whom theGospel is and hath been preached as to reject and contemn the whole mystery of it as meer folly as an empty notion fit to be neglected and despised So hath the god of this world blinded the eyes of men that the light of the glorious Gospel should not shine into their minds But when God shall come to be admired in all them thatbelieve on the account of this design of his Grace and Wisdom they will with astonishment see the glory of it in others when it shall be too late for to obtain any benefit by it unto themselves Secondly The Salvation preached in the Gospel is Great upon the account of the way and means whereby it was wrought and accomplished or the great effect of the infinite Wisdom and Grace of God in the Incarnation Mediation and Suffering of his Son Thus was it wrought and no otherwise could it be effected We were not redeemed with silver and gold and corruptible things 1 Pet. 1.18 No such price would be accepted with God Salvation is more precious than to be so purchased Psal. 49.6 7. But it may be it might be effected and brought about by the Law which was God's own Institution either its Precepts or its Sacrifices might effect this work and Salvation may be attained by the works of the Law But yet neither will this suffice For the Law is weak and insufficient as to any such purpose Rom. 8.23 nor would the Sacrifices of it be accepted unto that end Heb. 10.7 8. How then shall it be wrought is there none worthy in heaven or earth to undertake this work and must it cease for ever No the Eternal Son of God himself the Word Power and Wisdom of the Father the brightness of his Glory and the express image of his Person he hath undertaken this work This renders it Great and glorious that the Son of God in his own Person should perform it it must assuredly be great salvation which he came himself to work out And how doth he do it by the mighty word of hispower as he made all things of old No this work is of another nature and in another manner must be accomplished For 1. To this purpose he must be Incarnate made flesh Joh. 1.14 made of a Woman Gal. 4.4 Though hewere in the form of God and equal to God yet he was to humble and empty himself unto and in the form of a man Phil. 2.6 7. This is that great mystery of godliness God manifested in the flesh that the Angels desire to look into That the Son of God should take the Nature of Man into subsistence with himself in the same Person which was necessary for the effecting of this salvation is a thing that the whole Creation must admire unto Eternity And yet this is but an entrance into this work For 2. In this Nature he must be made under theLaw Gal. 4.4 obnoxious to the commands of it and boundto the obedience which it required It became him to fulfillall righteousness that he might be our Saviour for though he were a Son yet he was to learn and yield obedience Without his perfect obedience unto the Law our salvation could not be perfected The Son of God must obey that we may be accepted and crowned The difficulties also temptations and
from the beginning of the world unto the end of it think otherwise and will glorifie Godto eternity for the righteousness of his judgments on them thatobey not the Gospel But Secondly Suppose the destruction of these persons be in itself righteous yet there may be some remedy and relief provided for them that they maynot actually fall under it there may yet some way of escape remain for them and so their ruine not be so unavoidable as is pretended It hath been shewed that itwas a righteous thing that the transgressors of the Law should perish and yet a way of escape is providedfor them God is merciful and things may be found atthe last day otherwise than now they are reported at least allthat Faith Diligence Obedience and Holiness which is spoken of is not required to free men from being neglecters of the Gospel so that they who come short of them may nevertheless escape I answer that we are not now discoursing of the Nature of that Faith and Obedience which is required tointerest men in Gospel salvation But certain it is that it will be found to be that which the Word requires and no other even that faith which purifieth the heart that faith which reformeth the life that faith which is fruitful in good works that faith which bringeth forth universal Holiness without which no man shall see God A faith consisting with the love and service of sin with neglect of Gospel duties with conformity to the Word with a sensual profane or wicked life will stand men in no stead in this matter But this is not the subject of our present discourse It may suffice in general that the Faith and Obedience which the Gospel requireth are indispensably necessary to free men from being Gospel despisers what they are is all our concernment to enquire and learn for where they are wanting there is no relief nor remedy what ever wind and ashes of vain hopes men may feed upon and deceive themselves withall It is true there was a remedy provided for the transgression of the Law and this remedy was 1. Reasonable in that there was no mixture of mercy or grace in that dispensation And God saw meet to glorifie those properties of his Nature as well as those which before shone forth in the Creation of all things and giving of the Law Pardoning mercy was not sinned against in the breach of the Law and therefore that might interpose for a relief which was done accordingly And yet 2. Neither would this have been either reasonable or righteous if that only and last way of satisfying the Righteousness and the Law by the sufferings and Sacrifice of the Son of God had not intervened Without this Mercy and Grace must have eternally rested in the bosome of God without the least exercise of them as we see they are in respect unto the Angels that sinned whose Nature the Son of God assumed not thereby to relieve them And 3. This relief was declared immediately upon the entrance of sin and the promises of it renewed continually until it waswrought and accomplished And hereby it became the subject of the whole Book of God and the principal matter of all entercourse between God and sinners But all these things fully discover that there neither is nor can any relief be provided for them that sin against the Gospel For 1. From what spring what fountain should it proceed Mercy and Grace are principally sinned against in it and their whole design of it therein defeated The utmost of mercy and grace is already sinned against and what remaineth now for the relief of a sinner Is there any other Propertie of the Divine Nature whose consideration will administer unto men any ground of hope Is there any thing in the Name of God in that Revelation that he hath made of himself by his Works or in his Word to give them encouragement Doubtless nothing at all But yet suppose that God had not laid out all the riches and treasures of his Wisdom Grace Love and Goodness in Gospel salvation by Jesus Christ which yet he affirmeth that he hath suppose that in Infinite Mercy there were yet a reserve for pardon by what way and means 2. Should it be brought forth and made effectual We have seen that God neither would nor could ever have exercised pardoning mercy towards sinners had not way been made for it by the Bloud of his Son what then Shall Christ die again that the despisers of the Gospel may be saved Why besides that the Scripture affirms positively that henceforth he dieth no more and that there is no more sacrifice for sin this is the most unreasonable thing that can be imagined Shall he die again for them by whom his death hath been despised Is the Bloud of Christ such a common thing as to be so cast away upon the lusts of men Besides when should he make an end of dying They who have once neglected the Gospel may do so upon a second trial nay undoubtedly would do so and thence should Christ often die often be offered and all still in vain Neither hath God any other Son to send to die for sinners he sent his only begotten Son once for all and he that believeth not on him must perish for ever In vain then will all mens expectations be from such a mercy as there is nothing to open a door unto nor to make way for its exercise Nay this mercy is a meer figment of secure sinners there is no such thing in God All the mercy and grace that God hath for his creatures is engaged in Gospel salvation and if that be despised in vain shall men look for any other Neither 3. Is there any word spoken concerning any such relief or remedy for Gospel neglecters Pardon being provided for transgressions of the Law instantly it is promised and the whole Scripture is written for the manifestation of it but as for a provision of mercy for them that despise theGospel where is any one word recorded concerning it Nay doth not the Scripture in all places fully and plainly witness against it He that believeth not shall be damned There remains no more sacrifice for sin He that believeth not the wrath of God abideth on him And will men yet feed themselves with hopes of mercy whilst they neglect the Gospel Well fare them who being not able to retrieve secure sinners against this light and evidence of the want of any relief reielved for them have carried the whole matter behind the curtain and invented a Purgatory for them to help them when they are gone from hence and cannot return to complain of them by whom they are deceived But this also as all other reliefs will prove a broken reed to them that lean on it for they who neglect the Gospel must perish and that eternally for the mouth of the Lord hath spoken it Thirdly Then all hopes of escaping must arise from hence That he whose right it is
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
without some probability As 1. Some think that his bringing him to glory is intended it became him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bring him to Glory by and through sufferings so to perfect him But besides that the word is no where so used nor hath any such signification the Apostle doth not declare what God intended to bring him unto but by what in and about him he intended to bring many Sons to glory 2. Some would have it to denote the finishing of Gods work about him whence in his sufferings on the Cross he said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is finished John 19.30 This answers indeed the sense of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used in that place by our Saviour but not of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word here used by the Apostle which never signifies to end or finish or to perfect by bringing unto an end 3. Some think God made the Lord Christ perfect by sufferings in that he gave him thereby a full sense and Experience of the condition of his people whence he is said to learn obedience by the things that he suffered Chap. 5.8 And this is true God did so but it is not formally and directly expressed by this word which is never used unto that purpose This is rather a consequent of the Act here intended than the Act it self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then in this place signifies to consecrate dedicate to sanctifie unto an Office or some especial Part or Act of an Office This is the proper meaning of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are Mysteries and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacred Acts and Offices 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are those who are initiated and consecrated unto sacred Offices or employments See Exod. 29.33 35. in the LXX Hence the Antients called Baptism 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Consecration unto the sacred Service of Christ and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word next insisted on by our Apostle is so used by Christ himself John 17.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for their sakes I sanctifie that is dedicate consecrate separate my self to be a Sacrifice And his blood is said to be that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 10.29 wherewith he was so consecrated Nor is this word used in any other sense in this whole Epistle wherein it is often used when applyed unto Christ See Chap. 5.9 Chap. 7.28 And this was the use of the word among the Heathen signifying the Initiation and Consecration of a man into the Mysteries of their Religion to be a Leader unto others And among some of them it was performed through the instigation of the Devil by great sufferings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Gregory Nazianzen Orat. cont Jul. 1. No man could be consecrated unto the mysteries of Mithra the Sun unless he proved himself holy and as it were inviolable by passing through many degrees of punishments and trialls Thus it became God to dedicate and consecrate the Lord Christ unto this Part of his Office by his own sufferings He consecrated Aaron to be Priest of old but by the hands of Moses and he was set apart to his Office by the Sacrifice of other things But the Lord Christ must be consecrated by his own sufferings and the Sacrifice of himself And thence it is that those very sufferings which as antecedaneous unto his being a Captain of salvation to this End that he might lead the Sons unto Glory are the means of his dedication or consecration are in themselves a great part of that means whereby he procures salvation for them By all the sufferings then of the Lord Christ in his life and death by which sufferings he wrought out the salvation of the elect did God consecrate and dedicate him to be a Prince a Leader and Captain of salvation unto his people as Peter declares the whole matter Acts 5.30 31. and Chap. 2.36 And from these things last mentioned of the Lord Christ being the Captain of our Salvation and being dedicated unto that Office by his own sufferings it appeareth First That the whole work of saving the Sons of God from first to last their guidance and conduct through sins and sufferings unto Glory is committed unto the Lord Jesus whence he is constantly to be eyed by believers in all the concernments of their Faith Obedience and Consolation Behold saith the Lord I have given him for a witness to the people a leader and commander to the People Isa. 55.4 A Witness to testifie the truth in revealing the mind and Will of God a Leader going before them as a Prince and Captain as the word signifies and a Commander that gives out Laws and Rules for their Obedience God hath set him as a Lord over his whole House Chap. 3.5 and committed all the mannagement of all its concernments unto him There is no Person that belongs unto Gods design of bringing many sons to glory but he is under his Rule and Inspection Neither is there any thing that concerns any of them in their passage towards glory whereby they may be farthered or hindered in their way but the care is committed unto him as the care of the whole Army lyes on the General or Prince of the host This the Prophet sets out in his type Eliakim Isa. 22.21 22 23 24. He is fastned as a nayl in a sure place and all the glory of the house and every vessel of it from the greatest unto the least is hanged on him the weight of all the care of all is upon him committed unto him When the People came out of Aegypt with Moses they were numbered unto him and he being the Administrator of the Law they dyed all in the Wilderness but they were delivered again by tale and number unto Joshuah the type of Christ and none of them not one failed of entring into Canaan And he dischargeth this trust as a faithful Captain First With Care and Watchfulness Psal. 121.4 Behold he that keepeth Israel shall neither slumber nor sleep There is no time nor season wherein the Sons committed unto his Care may be surprized through any neglect or regardlesness in him His eyes are alwayes open upon them They are never out of his heart nor thoughts they are engraven on the palms of his hand and their walls are continually before him or as he expresseth it Isa. 27.3 I the Lord do keep my Vineyard I will water it every moment lest any hurt it I will keep it night and day Greater Care and Watchfulness cannot be expressed night and day and every moment in them he is intent about this work Oh how great an encouragement is this to adhere unto him to follow him in the whole Course of Obedience that he calls unto This puts life into Souldiers and gives them security when they know that their Commander is continually careful for them Secondly He dischargeth this great trust with Tenderness and Love Isa. 40.11 He shall feed his flock like a Shepheard he shall gather the Lambs
the Apostles rejoyced thâ—t they had the honour to suffer shame for his Name Acts 5.41 that is the things which the world looked on as shameful but themselves knew to be honourable They are so in the sight of God of the Lord Jesus Christ of all the holy Angels which are competent judges in this case God hath a great cause in the world and that such a one as wherein his Name his Goodness his Love his Glory is concerned this in his infinite Wisdom is to be witnessed confirmed testified unto by sufferings Now can there be any greater Honour done unto any of the sons of men than that God should single them out from among the rest of mankind and appoint them unto this work Men are honoured according to their riches and treasures And when Moses came to make a right judgment concerning this thing he esteemed the reproach of Christ greater riches than all the treasures of Egypt Heb. 1â— 29 We believe that God gave great honour unto the Apostles and Martyrs of old in all their sufferings Let us labour for the same spirit of faith in reference unto our selves and it will relieve us under all our trials This then also hath Christ added unto the way of sufferings by his consecration of it for us All the glory and honour of the world is not to be compared with theirs unto whom it is given in the behalf of Christ not only to believe on him but also to suffer for him 1 Pet. 4.14 15 16. Thirdly He hath thereby made them usâ—ful and profitable Troubles and afflictions in themselves and their own nature have no good in them nor do they tend unto any good end they grow out of the first sentence against sin and are in their own nature poenal tending unto death and nothing else Nor are they in those who have no interest in Christ any thing but effects of the wrath of God But the Lord Christ by his consecrating of them to be the way of our following him hath quite altered their nature and tendency he hath made them good useful and profitable I shall not here shew the usefulness of Afflictions and sufferings the whole Scripture abundantly testifieth unto it and the experience of Believers in all ages and seasons confirms it I only shew whence it is that they become so and that is because the Lord Christ hath consecrated dedicated and sanctified them unto that end He hath thereby cut them off from their old stock of wrath and the curse and planted them on that of Love and Good-will He hath taken them off from the Covenant of works and translated them into that of Grace He hath turned their course from death towards life and immortality mixing his Grace Love and Wisdom with these bitter waters he hath made them sweet and wholesome And if we would have benefit by them we must always have regard unto this consecration of them Fourthly He hath made them safe They are in their own nature a Wilderness wherein men may endlesly wander and quickly lose themselves But he hath made them a way a safe way That way-faring men though fools may not erre therein Never did a Believer perish by afflictions or persecutions never was good Gold or Silver consumed or lost in this Furnace Hypocrites indeed and false Professors fearful and unbelievers are discovered by them and discarded from their hopes But they that are Disciples indeed are never safer than in this way and that because it is consecrated for them Sometimes it may be through their unbelief and want of heeding the Captain of their salvation they are wounded and cast down by them for a season but they are still in the way they are never turned quite out of the way And this through the grace of Christ doth turn also unto their advantage Nay it is not only absolutely a safe way but comparatively more safe than the way of Prosperity And this the Scripture with the experience of all Saints bear plentiful witness unto And many other blessed ends are wrought by the consecration of this way for the Disciples of Christ not now to be insisted on There remains yet to be considered in the words of the Apostle the Reason why the Captain of our salvation was to be consecrated by sufferings and this he declares in the beginning of the Verse It became God so to deal with him which he amplifies by that description of him For whom are all things and by whom are all things Having such a design as he had to bring many sons unto glory and being he for whom are all things and by whom are all things it became him so to deal with the Captain of their salvation What is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here intended and what is the importance of the word was declared before This Becomingness what ever it be it ariseth from hence That God is he for whom are all things and by whom are all things It became him not only who is so but as he is so and because he is so There is no reason for the addition of that consideration of God in this matter but that the cause is in them contained and expressed why it became him to do that which is here ascribed unto him We are then to enquire what it is that is principally regarded in God in this Attribution and thence we shall learn how it became him to bring the Lord Christ unto suffering Now the description of God in these words is plainly of him as the first Cause and last End of all things neither is it absolutely his Power in making all of nothing and his Sovereign Eternal Being requiring that all things tend unto his glory that are intended in the words But he is the Governour Ruler and Judge of all things made by him and for him with respect unto that Order and Law of their Creation which they were to observe This Rule and Government of all things taking care that as they are of God so they should be for him is that which the Apostle respects This then is that which he asserts namely that it became God as the Governour Ruler and Judge of all to consecrate Christ by sufferings which must be farther explained Man being made an intellectual Creature had a Rule of Moral Obedience given unto him This was he to observe to the glory of his Creator and Law-giver and as the condition of his coming unto him and enjoyment of him This is here supposed by the Apostle and he discourseth how man having broken the Law of his Creation and therein come short of the glory of God might by his grace be again made partaker of it With respect unto this state of things God can be no otherwise considered but as the Supreme Governour and Judge of them Now that Property of God which he exerteth principally as the Ruler and Governour of all is his Justice Justitia regiminis the Righteousness of Government Hereof there are
which the Scripture giveth us of the Nature of God in reference unto sin and this it doth either metaphorically or properly in the first way it compares God unto fire unto a consuming fire and his actings toward sin as the acting of fire on that which is combustible whose nature it is to consume them Deut. 4.24 Thy God is a consuming fire which words the Apostle repeats Heb. 12.23 Devouring fire and everlasting burnings Isa. 33.14 Hence when he came to give the Law which expresseth his wrath and indignation against sin his presence was manifested by great and terrible fires and burnings until the people cried out Let me not see this great fire any more lest I die Deut. 18.16 They saw death and destruction in that fire because it expressed the indignation of God against sin and therefore the Law it self is also called a fiery Law Deut. 33.2 because it contains the sense and judgment of God against sin as in the execution of the sentence of it the breath of the Lord is said to kindle the fire of it like a stream of brimstone Isa. 30.33 so chap. 66.15 16. And by this metaphor doth the Scripture lively represent the Nature of God in reference unto sin For as it is the nature of fire to consume and devoure all things that are put into it without sparing any or making difference so is the Nature of God in reference unto sin where ever it is he punisheth and revengeth it according to its demerit The metaphor indeed expresseth not the manner of the operation of the one and the other but the Certainty and Event of the working of both from the Principles of the Nature of the one and the other The fire so burneth by a necessity of nature as that it acts to the utmost of its quality and faculty by a pure natural necessity God punisheth sin as suitably unto the principle of his Nature that otherwise he cannot do yet so as that for the manner time measure and season they depend on the constitution of his Wisdom and Righteousness assigning a meet and equal recompence of reward unto every transgression And this the Scripture teacheth us by this metaphor or otherwise we are led by it from a right conception of that which it doth propose for God cannot at all be unto sin and sinners as a devouring fire unless it be in the principles of his Nature indispensibly to take vengeance on them Again The Scripture expresseth this Nature of God with reference unto sin properly as to what we can conceive thereof in this world and that is by his Holiness which it sets forth to be such as that on the account thereof he can bear with no sin nor suffer any sinner to approach unto him that is let no sin go unpunished nor admit of any sinner into his presence whose sin is not expiated and satisfied for And what is necessary upon the account of the Holiness of God is absolutely and indispensibly so his Holiness being his Nature Thou art saith Habakkuk of purer eyâ—s than to behold evil and canst not look on iniquity chap. 1.13 Thou canst not by any means havâ— any thing to do with sin that is it may be because he will not nay saith he it is upon the account of his Purity or Holiness That is such as he cannot pass by sin or let it go unpunished The Psalmist also expresseth the nature of God to the same purpose Psal. 5.4 5 6. Thou art not a God that hath pleasure in wickedness neither shall evil dwell with thee the foolish shall not stand in thy sight thou hatest all the workers of iniquity thou shalt destroy them that speak leasing the Lord will abhor the bloody and deceitful man What is the formal Reason and Cause of all these things that he hates abhors and will destroy sin and sinners It is because he is such a God Thou art not a God to do otherwise a God of such Purity such Holiness and should he pass by sin without the Punishment of it he would not be such a God as he is Without ceasing to be such a God so infinitely holy and pure this cannot be The foolish and all Workers of Iniquity must be destroyed because he is such a God And in that proclamation of his name wherein he declared many blessed Eternal Properties of his Nature he adds this among the rest that he will by no means clear the guilty Exod. 34.7 This his Nature this his Eternal Holiness requireth that the guilty be by no means cleared So Joshua instructs the people in the Nature of this Holiness of God Chap. 24.19 Ye cannot serve the Lord for he is an holy God he is a jealous God he will not forgive your transgressions nor your sins That is if you continue in your sins if there be not a way to free you from them it is in vain for you to have any thing to do with this God for he is Holy and Jealous and will therefore certainly destroy you for your iniquities Now if such be the nature of God that with respect thereunto He cannot but punish sin in whomsoever it be found then the suffering of every sinner in his own person or by his surâ—ty doth not depend on a meer free Voluntary Constitution nor is resolved meerly into the Veracity of God in his commination or threâ—tning but is antecedently unto them indispensibly necessary unless we would have the Nature of God changed that sinners may be freed Whereas therefore the Lord Christ is assigned the Captain of our Salvation and hath undertaken the work of bringing sinners unto Glory it was meet with respect unto the Holiness of God that he should undergo the punishment due unto their sin And thus the necessity of the sufferings and satisfaction of Christ is resolved into the Holiness and Nature of God He being such a God as he is it could not otherwise be Secondly The same is manifest from that principle whereunto the punishment of sin is assigned which is not any free Act of the Will of God but an Essential property of his nature namely his Justice or Righteousness What God doth because he is righteous is necessary to be done And if it be just with God in respect of his Essential Justice to punish sin it would be unjust not to do it for to condemn the innocent and to acquit the guilty is equally unjust Justice is an eternal and unalterable Rule and what is done according unto it is necessary it may not otherwise be and Justice not be impeached That which is to be done with respect to Justice must be done or he that is to do it is unjust Thus it is said to be a righteous thing with God to render tribulation unto sinners 2 Thess. 1.6 Because he is Righteous and from his Righteousness or Justice So that the contrary would be unjust not answer his Righteousness And it is the judgement of God that they who commit
the waster or destroyer and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to waste or destroy as also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which as John tells us is the Hebrew name of the Angel of the bottomless pit Revel 9.11 as his Greek name is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thirdly The latter Jews suppose that this Angel of death takes away the life of every man even of those who die a natural death And hereby as they express the old faith of the Church that death is poenal and that it came upon all for sin through the temptation of Sathan so also they discover the bondage that they themselves are in for fear of death all their days For when a man is ready to die they say the Angel of death appears to him in a terrible manner with a sword drawn in his hand From thence drops I know not what poison into him whereon he dies Hence they wofully houl lament and rend their garments upon the death of their friends And they have composed a prayer for themselves against this terrour Because also of this their being slain by the Angel of death they hope and pray that their death may be an expiation for all their sins Here lies the sting of death mentioned by the Apostle 1. Cor. 15.55 Hence they have a long story in their Midrash or mystical Exposition of the Pentateuch on the last section of Deuteronomy about Samaels coming to take away the life of Moses whom he repelled and drove away with the Rod that had the Shem Hamphorash written in it And the like story they have in a book about the acts of Moses which Aben-Ezra rejects on Exod. 4.20 This hand of Sathan in death manifesting it to be poenal is that which keeps them in bondage and fear all their days Fourthly they suppose that this Angel of death hath power over men even after death One horrible penalty they fancy in particular that he inflicts on them which is set down by Elias in his Tishbi in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of the Midrash of Rabbi Isaac the son of Parnaer for when a man as they say departs out of this world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Angel of death comes and sits upon his grave And he brings with him a Chain partly of iron partly of fire and making the soul to return into body he breaks the bones and torments variously both body and soul for a season This is their Purgatory and the best of their hopes are that their punishment after this life shall not be eternal And this various interest of Sathan in the power of death both keeps them in dismal bondage all their days and puts them upon the invention of several ways for their deliverance Thus one of their solemn Prayers on the day of Expiation is to be delivered from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or this punishment of the devil in their graves to which purpose also they offer a Cock unto him for his pacification And their prayer to this purpose in their Berachoth is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That it may please thee good Lord to deliver us from evil Decrees or Laws from poverty from contempt from all kind of punishments from the judgment of hell and from beating in the grave by the Angel of death And this supposition is in like manner admitted by the Mahumetans who have also this prayer Deus noster libera nos ab Angelo interrogante tormento sepulchri à via mala And many such lewd imaginations are they now given up unto proceeding from their ignorance of the Righteousness of God But yet from these apprehensions of theirs we may see what the Apostle intended in this expression calling the devil him that had the power of death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et liberaret ipsos hos quotquot quicunque and free those who 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to dismiss discharge free and in the use of the word unto the Accusative case of the Person the Genitive of the thing is added or understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I free thee from this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristoph to deliver thee from this eye-sore And sometimes the Genitive case of the thing is expressed where the Accusative of the person is omitted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to free or deliver one from fear as here the Accusative case of the person is expressed and the Genitive of the thing omitted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to deliver them that is from death or from fear because of death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is obnoxius obstrictus reus damnas He that is legally obnoxious subject liable to any thing that is Law Crime Judge Judgment Punishment in all which respects the word is used He that is under the power of any Law is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subject unto its authority and penalty See Matth. 5.21 22. chap. 26.66 Mark 3.29 1 Cor. 11.27 James 2.10 Now the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 servitude or bondage here mentioned is poenal and therefore are men said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obnoxious unto it Verse 14 15. For as much then as or seeing therefore that the children are were in common partakers of flesh and blood he also himself likewise after the same manner took part did partake of the same that through by death he might destroy make void the authority of him that had the power of death that is the devil And deliver free discharge them who through fear of death were all their life time subject to bondage In former Verses as was shewed the Apostle declared the necessity that there was on the part of God intending to bring many sons unto glory to constitute such an union between them and the Captain of their salvation as that it might be just for him to suffer in their stead In these he proceeds to manifest in particular what that Nature is in the common participation whereof their union designed did consist wherein they were all of one and what were the especial reasons why the Lord Christ was made partaker of that nature This coherence of these Verses Chrysostom briefly gives us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Having shewed the brotherhood that was between Christ and the children he lays down the causes of that dispensation and what they are we shall find here expressed There are sundry things which the Apostle supposeth in these words as known unto and granted by the Hebrews As first that the Devil had the power of death Secondly That on this account men were filled with fear of it and led a life full of anxiety and trouble by reason of that fear Thirdly That a deliverance from this condition was to be effected by the Messiah Fourthly That the way whereby he was to do this was by his suffering All
Amulet or a Charm as Petitus supposeth is not so probable For that such amulets were in use among the Heathen with inscriptions either ridiculous or obscene which God would not have his People to make use of and therefore appoints them other things and inscriptions in their stead which is the only reason produced for that Opinion doth indeed overthrow it For it is abundantly evident that God in his Laws doth directly on all occasions command the contrary to what ever was in practice of this sort among the Nations So that Maimonides well observes that the Reason of many of their Institutions cannot be understood without a due consideration of the Superstition of the neighbouring Nations These four Sections must be these that follow The first is Deut. 6.4 5 6 7 8 9. Hear O Israel the Lord our God is one Lord and thou shalt love the Lord thy God with all thine heart and with all thy soul and with all thy mind and these words which I command thee this day shall be in thy heart and so onwards as before The second is Exod. 13.1 2 3 4 5 6 7 8 9 10. And the Lord spake unto Moses saying sanctifie unto me all the first born whatsoever openeth the Womb among the Children of Israel both of Man and of Beast it is mine And Moses said unto the people remember this day in which ye came out from Egypt out of the house of bondage for by strength of hand the Lord brought ye out from this place there shall no leavened bread be eaten this day came ye out in the moneth Abib and it shall be when the Lord shall bring thee into the Land of the Canaanites and the Hittites and the Amorites and the Hivites and the Jebusites which he sware unto thy Fathers to give thee a Land flowing with Milk and Honey that thou shalt keep this service in this moneth seven dayes shalt thou eat unleavened bread and in the seveth day shall be a Feast unto the Lord unleavened bread shall be eaten seven dayes and there shall be no leavened bread with thee neither shall there be leaven seen with thee in all thy quarters and thou shalt shew thy Son in that day saying this is done because of that which the Lord did unto me when I came forth out of Egypt and it shall be for a sign unto thee upon thine hand and for a memorial between thine eyes that the Lord Laws may be in thy mouth for with a strong hand hath the Lord brought thee out of Egypt thou shalt therefore keep this Ordinance in its season from year to year The third is from the tenth verse of that Chapter unto the end of the seventeenth And it shall be when the Lord shall bring thee into the Land of the Canaanites as he sware unto thee unto thy Fathers and shall give it thee thou shalt set apart unto the Lord all that openeth the Matrix and every firstling that cometh of a beast which thou hast the Male shall be the Lords and every firstling of an Ass thou shalt redeem with a Lamb and if thou wilt not redeem it then thou shalt break his neck and all the first born of Man amongst thy Children shalt thou redeem and it shall be when thy Son asketh thee in time to come saying what is this that thou shalt say unto him by strength of hand the Lord brought us out from Egypt from the house of bondage And it came to pass when Pharaoh would hardly let us go that the Lord slew all the first born in the Land of Egypt both the first born of Man and the first born of beast therefore I sacrifice to the Lord all that openeth the Matrix being Males but all the first born of my Children I redeem and it shall be for a token upon thine hand and as frontlets between thine eyes for by strength of hand the Lord brought us forth from out of Egypt The last is Deut. 11. from 13. to 21. And it shall come to pass if you shall hearken diligently unto my commandments which I command you this day to love the Lord your God and to serve him with all your heart and with all your soul that I will give you the rain of your Land in his due season the first rain and the latter rain that thou mayest gather in thy corn and thy wine and thy oyle and I will send grass in thy fields for thy cattel that thou mayest eat and be full take heed to your selves that your heart be not deceived and ye turn aside and serve other Gods and worship them and then the Lords wrath be kindled against you and he shut up the Heaven that there be no rain and that the Land yield not her fruit and lest ye perish quickly from the good Land which the Lord giveth you therefore shall you lay up these my words in your hearts and in your soul and bind them for a sign upon your hand and that they may be as frontlets between your eyes and you shall teach them your Children speaking of them when thou sittest in thine house and when thou walkest by the way when thou lyest down and when thou risest up and thou shalt write them upon the door posts of thine house and upon thy gates that your dayes may be multiplyed and the dayes of your Children in the Land which the Lord swore unto your Fathers to give them as the dayes of Heaven upon the Earth § 21 Because in all these places there is mention made of these frontlets or memorials therefore do they take them out for this use And these are to be written on parchment made of the skin of a clean beast on the side next the flesh prepared with a pronuntiation of a form of words both in the killing of the beast and in the delivery of the skin unto the Dresser and to the Writer When they are written they are wrapt up in small rolls and so worn upon their foreheads and left arms being so rolled and made up that none of the writing might be seen And great art is required in the making of these Tephilin which few amongst them attain unto Hence Fagius tells us a story of a Master amongst them in his dayes who sold many thousands of these Phylacteries unto his Country-men which had nothing in them but Cards which served their turns well enough Their Masters also are curious in describing what part of the head they must be applyed unto namely the fore-part from ear to ear and the hand must be the left hand whereby yet they will have the arm above the elbow to be understood and when they must be worn namely by day not by night on the Week dayes not on the Sabbath and the like worthy speculations The benefit also they receive hereby is incredible for by them are they defended from evil as some by the sign of the Cross others by the first words of the Gospel of John
the whole People so that he would in such a cause break forth upon them with his judgements and many of them should be consumed to the terrour and warning of the remnant The Continuance of this prescription was from the day before the appearance of the Glory of God on the Mount untill by the long sounding of the Trumpet they perceived the presence of God had left the place v. 13. When the Trumpet soundeth long they shall come up to the Mount that is they had liberty so to do Things thus prepared the people were brought forth unto their station to attend § 49 unto the Law v. 17. And Moses brought forth the people out of the Camp for to meet with God and they stood at the nether part of the Mount This Station of the People in Mount Sinai is amongst the Jews the most celebrious thing that ever befell them And many disputes they have about their order therein some few things we may observe from it Moses brought forth the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in occursum ipsius Dei to meet with God himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to meet with or before the word of God saith Onkelos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Ben Vzziel the glorious presence of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The essential Word of God the brightness of his glory the Son of God the Head and Law-giver of the Church in all ages And they stood at the nether part of the Mount v. 2. it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 § 50 And Israel encamped there before the Mount in the singular number that is in such order saith Jarchi that they were all as one Man And saith he they were on the East side of the Mountain where also they kept their station at the giving of the Law for so he would have the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to denote though he give no instance to confirm his opinion But Aben Ezra expresly rejects this fancy and that by a notable instance where it is said the People pitched their Tents before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Tabernacle of the Congregation round about So that although they were round about the Tabernacle they are said to be before it because of the special regard which they had unto it And at this Station in the Wilderness command was given to set bounds to the Mount 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 round about v. 12. which there had been no need of had not the People been gathered round about the Mountain Now they generally agree that this was the order wherein they stood First stood § 51 the Priests mentioned expresly v. 22. and said there to draw near unto the Lord that is nearer then the rest of the People though they also are expresly forbidden to come so nigh as to touch the Mount v. 24. These Priests were as yet the first born before a commutation was made and the Tribe of Levi accepted in their room Next to the Priests stood the Princes or Heads of the Tribes attended with the Elders and Officers of the People The body of the People or the Men of Israel as they speak stood next to them and behind them the Women and Children The remotest of all in this order being as they suppose the Proselytes that adhered unto them Thus Aben Ezra expresly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 First Were the first born who drew nigh to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and after them were the heads of the Tribes that is the Princes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after them the Elders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after them the Officers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after them all the men of Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after thâ—m the Children that is Males 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after them the Women 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after them the Proselytes or Strangers § 42 All things being thus disposed in the morning of the third day the Appearanceâ— of Gods glorious presence began to be manifested ver 16. And it came to pass on the third day in the morning that there were thunders and lightnings and a thick cloud upon the Mount and the voice of the Trumpet exceeding loud so that all the People that was in the Camp trembled v. 18. And Mount Sinai was altogether on a smoak because the Lord descended upon it in fire and the smoak thereof ascended as the smoak of a Furnace and the whole Mount quaked greatly That all these things were the effects of the Ministry of Angels preparing the place of Gods glorious presence and attending upon him in their work the Scripture elsewhere testifies and we have before manifested so that there is no need here farther to insist upon it § 43 Upon this preparation for the descent of the glory of God upon the sight of his harbingers and evidence of his coming Moses brought forth the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to meet with God He brought them out of the Camp which was at some farther distance unto the bounds that by Gods prescription he had set unto Mount Sinai And Rashi on the place observes not unfitly that this going of the people to meet with God argues that the Glory of God came also to meet with them as the Bride-groom goeth out to meet the Bride for it was a marriage Covenant that God then took the people into whence it is said that God came from Sinai namely to meet the people § 44 The utmost of the approach of the people was to the nether part of the Mount The Targum of Jerusalem hath a foolish imagination from this expression which they have also in the Talmud namely that Mount Sinai was pluckt up by the roots and lifted up into the air that the people stood under it which Jarchi calls a Midrash that is though not in the signification of the word yet in the usual application of it an Allegorical Fable In this posture the People trembled and were not able to keep their station but removed from their place Chap. 20.28 And the whole Mount quaked greatly ver 18. so terrible was the appearance of the Majesty of God in giving out his fiery Law In this general consternation of all it is added that Moses himself spake v. 19. And God answered him by a voice What he spake is not declared nor was there any occasion for his speaking nor can any account be given why he should speak to God when God was solemnly preparing to speak to him and the people nor is it said that he spake to God but only that he spake And it is signally added that God answered him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in or by a voice For my part I doubt not but that in this general consternation that befell all the People Moses himself being surprized with fear spake the words recorded by our Apostle Chap. 12.21 I exceedingly fear and quake which condition he was relieved from by the comforting voice of God and so confirmed