first Covenant was Moses It was ordained by Angels in the hand of a Mediator Gal. 3. 19. And this was no other but Moses who was a Servant in the House of God Hebr. 3. 6. And he was a Mediator as designed of God so chosen of the people in that dread and consternation which befell them upon the terrible promulgation of the Law For they saw that they could no way bear the immediate presence of God nor treat with him in their own persons Wherefore they desired that there might be an Internuntius a Mediator between God and them and that Moses might be the person Deut. 5. 25 26 27. But the Mediator of the New Covenant is the Son of God himself For there is one God and one Mediator between God and man the man Christ Jesus who gave himself a ransom for all 1 Tim. 2. 4 5. He who is the Son and the Lord over his own House graciously undertook in his own Person to be the Mediator of this Covenant and herein it is unspeakably preferred before the Old Covenant 5. They differ in their subject matter both as unto Precepts and Promises the advantage being still on the part of the New Covenant For 1 The Old Covenant in the preceptive part of it renewed the Command of the Covenant of Works and that on their original terms Sin it forbad that is all and every sin in matter and manner on the pain of death and gave the promise of life unto perfect sinless obedience only Whence the Decalogue itself which is a Transcript of the Law of Works is called the Covenant Exod. 34. 28. And besides this as we observed before it had other Precepts innumerable accommodated unto the present condition of the People and imposed on them with rigor But in the New Covenant the very first thing that is proposed is the accomplishment and establishment of the Covenant of Works both as unto its Commands and Sanction in the obedience and suffering of the Mediator Hereon the Commands of it as unto the obedience of the Covenanters are not grievous the yoke of Christ being easie and his burden light 2. The Old Testament absolutely considered had 1 No promise of grace to communicate spiritual strength or to assist us in obedience nor 2 Any of eternal life no otherwise but as it was contained in the promise of the Covenant of Works The man that doth these things shall live in them and 3 Had promises of temporal things in the Land of Canaan inseparable from it In the New Covenant all things are otherwise as will be declared in the Exposition of the ensuing Verses 6. They differ and that principally in the manner of their Dedication and Sanction This is that which gives any thing the formal nature of a Covenant or Testament There may be a Promise there may be an Agreement in general which hath not the formal nature of a Covenant or Testament and such was the Covenant of Grace before the death of Christ. But it is the solemnity and manner of the Confirmation Dedication and Sanction of any Promise or Agreement that gives it the formal nature of a Covenant or Testament And this is by a Sacrifice wherein there is both Bloodshedding and Death ensuing thereon Now this in the confirmation of the Old Covenant was only the Sacrifice of Beasts whose blood was sprinkled on all the People Exod. 24. 5 6 7 8 9. But the New Testament was solemnly confirmed by the Sacrifice and Blood of Christ himself Zech. 9. 11. Hebr. 10. 29. Chap. 13. 20. And the Lord Christ dying as the Mediator and Surety of the Covenant he purchased all good things for the Church and as a Testator bequeathed them unto it Hence he says of the Sacramental Cup that it is the New Testament in his Blood or the Pledge of his bequeathing unto the Church all the Promises and Mercies of the Covenant which is the New Testament or the disposition of his Goods unto his Children But because the Apostle expresly handleth this difference between these two Covenants Chap. 9. v. 18 19. we must thither refer the full consideration of it 7. They differ in the Priests that were to officiate before God in the behalf of the People In the Old Covenant Aaron and his Posterity alone were to discharge that Office in the New the Son of God himself is the only Priest of the Church This difference with the advantage of the Gospel state thereon we have handled at large in the Exposition of the Chapter foregoing 8. They differ in the Sacrifices whereon the Peace and Reconciliation with God which is tendred in them doth depend And this also must be spoken unto in the ensuing Chapter if God permit 9. They differ in the way and manner of their solemn writing or enrollment All Covenants were of old solemnly written in Tables of Brass or Stone where they might be faithfully preserved for the use of the Parties concerned So the Old Covenant as to the principal fundamental part of it was engraven in Tables of Stone which were kept in the Ark Exod. 31. 18. Deut. 9. 10. 2 Cor. 3. 7. And God did so order it in his Providence that the first draught of them should be broken to intimate that the Covenant contained in them was not everlasting nor unalterable But the New Covenant is written in the fleshly Tables of the hearts of them that do believe 2 Cor. 3. 3. Jer. 31. 33. 10. They differ in their ends The principal end of the first Covenant was to discover sin to condemn it and to set Bounds unto it So saith the Apostle It was added because of transgressions And this it did several ways 1 By Conviction for the knowledge of sin is by the Law it convinced sinners and caused every mouth to be stopped before God 2 By condemning the Sinner in an application of the Sanction of the Law unto his Conscience 3 By the judgments and punishments wherewith on all occasions it was accompanied In all it manifested and represented the justice and severity of God The end of the New Covenant is to declare the love grace and mercy of God and therewith to give Repentance Remission of Sin and Life Eternal 11. They differed in their effects For the first Covenant being the ministration of death and condemnation it brought the minds and spirits of them that were under it into servitude and bondage whereas spiritual liberty is the immediate effect of the New Testament And there is no one thing wherein the Spirit of God doth more frequently give us an account of the difference between these two Covenants than this of the liberty of the one and the bondage of the other see Rom. 8. 15. 2 Cor. 3. 17. Gal. 4. 1 2 3 4 24 25 30 31. Heb. 2. 14 15. This therefore we must a little explain Wherefore the bondage which was the effect of the Old Covenant arose from several causes concurring unto the effecting of it 1.
of the Testator and as it was accompanied with the blood of a Sacrifice whereof we must treat afterwards at large if God will 2 It is such a Covenant as wherein the Covenanter he that makes it bequeatheth his Goods unto others in the way of a Legacy For this is done by Christ herein as we must also declare afterwards Wherefore our Saviour calls this Covenant the New Testament in his Blood This the word used by the Apostle doth properly signifie and it is evident that he intends not a Covenant absolutely and strictly so taken With respect hereunto the first Covenant is usually called the Old Testament For we intend not thereby the Books of Scripture or Oracles of God committed unto the Church of the Jews which yet as we have observed are once called the Old Testament 2 Cor. 3. 14. but the Covenant that God made with the Church of Israel at Sinai whereof we have spoken at large And this was called a Testament for three Reasons 1. Because it was confirmed by death that is the death of the Sacrifices that were slain and offered at its solemn establishment So faith our Apostle The first Testament was not dedicated without blood Chap. 9. 15. But there is more required hereunto for even a Covenant properly and strictly so called may be confirmed with Sacrifices Wherefore 2. God did therein make over and grant unto the Church of Israel the good things of the Land of Canaan with the Priviledges of his Worship 3. The principal Reason of this denomination the Old Testament is taken from its being typically significative of the Death and Legacy of the great Testator as we have shewed We have treated somewhat before concerning the Nature of the New Testament as considered in distinction from and opposition unto the Old I shall here only briefly consider what concurreth unto the constitution of it as it was then future when this Promise was given and as it is here promised And three things do concur hereunto 1. A Recapitulation Collection and Confirmation of all the Promises of Grace that had been given unto the Church from the beginning even all that was spoken by the mouth of the holy Prophets that had been since the world began Luke 1. 70. The first Promise contained in it the whole essence and substance of the Covenant of Grace All those afterwards given unto the Church on various occasions were but explications and confirmations of it In the whole of them there was a full declaration of the wisdom and love of God in sending his Son and of his grace unto Mankind thereby And God solemnly confirmed them with his Oath namely that they should be all accomplished in their appointed season Whereas therefore the Covenant here promised included the sending of Christ for the accomplishment of those Promises they are all gathered into one head therein It is a constellation of all Promises of Grace 2. All these Promises were to be reduced into an actual Covenant or Testament two ways 1. In that as unto the accomplishment of the grace principally intended in them they received it in the sending of Christ and as to the confirmation and establishment of them for the communication of grace unto the Church they received it in the death of Christ as a Sacrifice of Agreement or Attonement 2. They are established as the Rule and Law of Reconciliation and Peace between God and man This gives them the nature of a Covenant For a Covenant is the solemn expression of the terms of Peace between various Parties with the confirmation of them 3. They are reduced into such form of Law as to become the only Rule of the Ordinances of Worship and Divine Service required of the Church Nothing unto these ends is now presented unto us or required of us but what belongeth immediately unto the administration of this Covenant and the grace thereof But the Reader must consult what hath been discoursed at large unto this purpose on the 6th verse And we may see from hence what it is that God here promiseth and foretelleth as that which he would do in the days that were coming For whereas they had the Promise before and so virtually the grace and mercy of the New Covenant it may be enquired what is yet wanting that should be promised solemnly under the name of a Covenant For the full resolution of this question I must as before refer the Reader unto what hath been discoursed at large about the two Covenants and the difference between them on ver 6. Here we may briefly name some few things sufficient unto the exposition of this place As 1. All those Promises which had before been given out unto the Church from the beginning of the world were now reduced into the form of a Covenant or rather of a Testament The name of a Covenant is indeed sometimes applied unto the Promises of Grace before or under the Old Testament But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word used in all those places denoteth only a free gratuitous Promise Gen. 9. 9. Chap. 17. 4. But they were none of them nor all of them together reduced into the form of a Testament which they could not be but by the death of the Testator And what blessed Priviledges and Benefits were included herein hath been shewed before and must yet further be insisted on in the Exposition of the 9th Chapter if God permit 2. There was another Covenant superadded unto the Promises which was to be the immediate Rule of the Obedience and Worship of the Church And according unto their observance of this superadded Covenant they were esteemed to have kept or broken Covenant with God This was the Old Covenant in Sinai as hath been declared Wherefore the Promises could not be in the form of a Covenant unto the People inasmuch as they could not be under the power of two Covenants at once and those as it afterwards appeared absolutely inconsistent For this is that which our Apostle proves in this place namely That where the Promises were brought into the form and had the use of a Covenant unto the Church the former Covenant must needs disappear or be disannulled Only they had their place and efficacy to convey the benefits of the grace of God in Christ unto them that did believe but God here foretelleth that he will give them such an order and efficacy in the administration of his grace as that all the fruits of it by Jesus Christ shall be bequeathed and made over unto the Church in the way of a Solemn Covenant 3. Notwithstanding the Promises which they had received yet the whole System of their Worship sprang from and related unto the Covenant made at Sinai But now God promiseth a new state of spiritual Worship relating only unto the Promises of grace as brought into the form of a Covenant The New Covenant as recollecting into one all the Promises of Grace given from the foundation of the World accomplished in the actual
exhibition of Christ and confirmed in his death and by the Sacrifice of his blood thereby becoming the sole Rule of new spiritual Ordinances of Worship suited thereunto was the great Object of the Faith of the Saints of the Old Testament and is the great foundation of all our present mercies All these things were contained in that New Covenant as such which God here promiseth to make For 1 There was in it a Recapitulation of all Promises of Grace God had not made any promise any intimation of his Love or Grace unto the Church in general nor unto any particular Believer but he brought it all into this Covenant so as that they should be esteemed all and every one of them to be given and spoken unto every individual person that hath an interest in this Covenant Hence all the Promises made unto Abraham Isaac and Jacob with all the other Patriarchs and the Oath of God whereby they were confirmed are all of them made unto us and do belong unto us no less than they did unto them to whom they were first given if we are made partakers of this Covenant Hereof the Apostle gives an instance in the singular promise made unto Joshua which he applies unto Believers Chap. 13. 5. There was nothing of love nor grace in any of them but was gathered up into this Covenant 2 The actual exhibition of Christ in the flesh belonged unto this Promise of making a New Covenant for without it it could not have been made This was the desire of all the Faithful from the foundation of the world this they longed after and fervently prayed for continually And the prospect of it was the sole ground of their joy and consolation Abraham saw his day and rejoiced This was the great Priviledge which God granted unto them that walked uprightly before him such an one saith he shall dwell on high his place of defence shall be the munition of rocks bread shall be given him his waters shall be sure thine eyes shall see the King in his beauty they shall behold the land that is very far off Isa. 33. 16 17. That prospect they had by faith of the King of Saints in his beauty and glory though yet at a great distance was their relief and their reward in their sincere Obedience And those who understand not the glory of this Priviledge of the New Covenant in the Incarnation of the Son of God or his exhibition in the flesh wherein the depths of the counsels and wisdom of God in the way of grace mercy and love opened themselves unto the Church are strangers unto the things of God 3 It was confirmed and ratified by the death and bloodshedding of Christ and therefore included in it the whole work of his Mediation This is the spring of the life of the Church and until it was opened great darkness was upon the minds of Believers themselves What peace what assurance what light what joy depend hereon and proceed from it no Tongue can express 4 All Ordinances of Worship do belong hereunto What is the benefit of them what are the advantages which Believers receive by them we must declare when we come to consider that comparison that the Apostle makes between them and the carnal Ordinances of the Law Chap. ix Whereas therefore all these things were contained in the New Covenant as here promised of God it is evident how great was the concernment of the Saints under the Old Testament to have it introduced and how great also ours is in it now it is established 5thly The Author or Maker of this Covenant is expressed in the words as also those with whom it was made The first is included in the Person of the Verb I will make I will make saith the Lord. It is God himself that makes this Covenant and he takes it upon himself so to do He is the principal Party covenanting I will make a Covenant God hath made a Covenant He hath made with me an everlasting Covenant And sundry things are we taught therein 1 The freedom of this Covenant without respect unto any merit worth or condignity in them with whom it is made What God doth he doth freely ex mera gratia voluntate There was no cause without himself for which he should make this Covenant or which should move him so to do And this we are eminently taught in this place where he expresseth no other occasion of his making this Covenant but the Sins of the People in breaking that which he formerly made with them And it is expressed on purpose to declare the free and soveraigns grace the goodness love and mercy which alone were the absolute springs of this Covenant 2 The wisdom of its contrivance The making of any Covenant to be good and useful depends solely on the wisdom and foresight of them by whom it is made Hence men do often make Covenants which they design for their good and advantage but they are so ordered for want of wisdom and foresight that they turn unto their hurt and ruine But there was infinite wisdom in the constitution of this Covenant whence it is and shall be infinitely effective of all the blessed ends of it And they are utterly unacquainted with it who are not affected with an holy admiration of Divine Wisdom in its contrivance A man might comfortably spend his life in the contemplation of it and yet be far enough from finding out the Almighty in it unto perfection Hence is it that it is so Divine a Mystery in all the parts of it which the wisdom of the flesh cannot comprehend Nor without a due consideration of the infinite wisdom of God in the contrivance of it can we have any true or real conceptions about it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 profane unsanctified minds can have no insight into this effect of Divine wisdom 3 It was God alone who could prepare and provide a Surety for this Covenant considering the necessity there was of a Surety in this Covenant seeing no Covenant between God and man could be firm and stable without one by reason of our weakness and mutability And considering of what a nature this Surety must be even God and man in one person it is evident that God himself alone must make this Covenant And the provision of this Surety doth contain in it the glorious manifestation of all the Divine Excellencies beyond any act or work of God whatever 4 There is in this Covenant a soveraign Law of Divine Worship wherein the Church is consummated or brought into the most perfect estate whereof in this world it is capable and established for ever This Law could be given by God alone 5 There is ascribed unto this Covenant such an efficacy of grace as nothing but Almighty Power can make good and accomplish The grace here mentioned in the promises of it directs us immediately unto its Author For who else but God can write the Divine Law in our hearts and pardon
was a Covenant did consist 2. There was a Promise and Conveyance of an Inheritance unto them namely of the Land of Canaan with all the Priviledges of it God declared that the land was his and that he gave it unto them for an Inheritance And this Promise or Grant was made unto them without any consideration of their previous Obedience out of meer love and Grace The principal design of the Book of Deuteronomy is to inlay this Principle in the foundation of their obedience Now the free Grant and Donation of an Inheritance of the Goods of him that makes the Grant is properly a Testament A free disposition it was of the Goods of the Testator 3. There was in the confirmation of this Grant the intervention of Death The Grant of the Inheritance of the Land that God made was confirmed by death and the Blood of the Beasts offered in sacrifice whereof we must treat on v. 18 19 20. And although Covenants were confirmed by Sacrifices as this was so far as it was a Covenant namely with the Blood of them yet as in those Sacrifices death was comprised it was to confirm the Testamentary Grant of the Inheritance For death is necessary unto the Confirmation of a Testament which then could only be in Type and Representation the Testator himself was not to die for the establishment of a Typical Inheritance Wherefore the Apostle having discoursed before concerning the Covenant as it prescribed and required Obedience with Promises and Penalties annexed unto it He now treats of it as unto the Donation and Communication of Good things by it with the Confirmation of the Grant of them by death in which sense it was a Testament and not a Covenant properly so called And the arguing of the Apostle from this word is not only just and reasonable but without it we could never have rightly understood the Typical Representation that was made of the Death Blood and Sacrifice of Christ in the Confirmation of the New Testament as we shall see immediately This difficulty being removed we may proceed in the Exposition of the words That which first occurs is the Note of Connexion in the Conjunction And. But it doth not here as sometimes infer a Reason of what was spoken before but is emphatically expletive and denotes a progress in the present Argument As much as Also Moreover 2. There is the Ground of the ensuing Assertion or the manner of its Introduction For this cause Some say that it looks backward and intimates a Reason of what was spoken before or why it was necessary that our Consciences should be purged from dead works by the Blood of Christ namely because he was the Mediator of the new Covenant others say it looks forward and gives a reason why he was to be the Mediator of the new Testament namely that by the means of Death for the Transgressions c. It is evident that there is a reason rendred in these words of the necessity of the death and Sacrifice of Christ by which alone our Consciences may be purged from dead works And this reason is intended in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For this cause And this necessity of the death of Christ the Apostle proves both from the nature of his office namely that he was to be the Mediator of the new Covenant which being a Testament required the death of the Testator and from what was to be effected thereby namely the Redemption of Transgressions and the purchase of an eternal Inheritance Wherefore these are the things which he hath respect unto in these words For this cause But withal the Apostle in this verse enlargeth his discourse as designing to comprehend in it the whole dispensation of the will and Grace of God unto the Church in Christ with the Ground and Reason of it This reason he layeth down in this verse giving an account of the effects of it in those that follow Hereunto respect is had in this expression For the exposition of the words themselves that is the declaration of the mind of the Holy Ghost and nature of the things contained in them we must leave the order of the words and take that of the things themselves And the things ensuing are declared in them 1 That God designed an eternal Inheritance unto some persons 2 The way and manner of conveying a Right and Title thereunto was by promise 3 That the Persons unto whom this Inheritance is designed are those that are called 4 That there was an obstacle unto the enjoyment of this Inheritance which was Transgression against the first Covenant 5 That this obstacle might be removed and the Inheritance enjoyed God made a New Covenant because none of the Rites Ordinances or Sacrifices of the first Covenant could remove that Obstacle or expiate those Sins 6 The Ground of the Efficacy of the New Covenant unt o this End was That it had a Mediator an High Priest such as had been already described 7 The way and means whereby the Mediator of the New Covenant did expiate Sins under the Old was by death nor could it otherwise be done seeing this New Covenant being a Testament also required the death of the Testator 8 This Death of the Mediator of the new Testament did take away sins by the Redemption of them For the Redemption of Transgressions All which must be opened for the due Exposition of these words 1. God designed unto some an Eternal Inheritance And both the Reason of this grant with the nature of it must be enquired into 1 As unto the Reason of it God in our first Creation gave unto man whom he made his Son and Heir as unto things here below a great Inheritance of meer Grace and Bounty This Inheritance consisted in the use of all the Creatures here below in a just Title unto them and dominion over them Neither did it consist absolutely in these things but as they were a Pledge of the present favour of God and of mans future blessedness upon his Obedience This whole Inheritance man forfeited by sin God also took the forfeiture and ejected him out of the possession of it and utterly despoiled him of his Title unto it Nevertheless he designed unto some another Inheritance even that should not be lost that should be eternal It is altogether vain and foolish to seek for any other Cause or Reason of the preparation of this Inheritance and the designation of it unto any person but only his own Grace Bounty his sovereign Will and Pleasure What merit of it what means of attaining it could be found in them who were considered under no other Qualifications but such as had wofully rejected that Inheritance which before they were instated in And therefore is it called an Inheritance to mind us that the way whereby we come unto it is gratuitous Adoption and not purchase or merit 2 As unto the Nature of it it is declared in the Adjunct mentioned it is eternal
he dyes he may not dispose of it unto those which by Nature Affinity or other obligations he hath most respect unto Wherefore the foundation of the Apostles arguing from this usage amongst men is firm and stable Of the like nature is his observation that a Testament is of no force whil'st the Testator liveth the nature of the thing it self expounded by constant practice will admit no doubt of it For by what way soever a man disposeth of his Goods so as that it shall take effect whil'st he is alive as by Sale or Gift it is not a Testament nor hath any thing of the nature of a Testament in it For that is only the Will of a man concerning his Goods when he is dead These things being unquestionable we are only to consider whence the Apostle takes his Argument to prove the necessity of the death of Christ as he was the Mediator of the New Testament Now this is not meerly from the signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which yet is of consideration also as hath been declared but whereas he treats principally of the two Covenants it is the Affinity that is between a Solemn Covenant and a Testament that he hath respect unto For he speaks not of the death of Christ meerly as it was death which is all that is required unto a Testament properly so called without any consideration of what nature it is but he speaks of it also as it was a Sacrifice by the effusion of his blood which belongs unto a Covenant and is no way required unto a Testament Whereas therefore the word may signifie either a Covenant or a Testament precisely so called the Apostle hath respect unto both the significations of it And having in these Verses mentioned his death as the death of a Testator which is proper unto a Testament in the 14th Verse and those that follow he insists on his blood as a Sacrifice which is proper unto a Covenant But these things must be more fully explained whereby the difficulty which appears in the whole Context will be removed Unto the confirmation or ratification of a Testament that it may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sure stable and of force there must be death the death of the Testator But there is no need that this should be by blood the blood of the Testator or any other Unto the consideration of a Covenant blood was required the blood of the Sacrifice and death only consequentially as that which would ensue thereon but there was no need that it should be the blood or death of him that made the Covenant Wherefore the Apostle declaring the necessity of the death of Christ both as to the nature of it that it was really death and as to the manner of it that it was by the effusion of his blood and that from the consideration of the two Covenants the Old and the New Testament and what was required unto them he evinceth it by that which was essential unto them both in a Covenant as such and in a Testament precisely so called That which is most eminent and essential unto a Testament is that it is confirmed and made irrevocable by the death of the Testator And that which is the excellency of a Solemn Covenant whereby it is made firm and stable is that it was confirmed with the blood of Sacrifices as he proves in the instance of the Covenant made at Sinai v. 18 19 20 21 22. Wherefore whatever is excellent in either of these was to be found in the Mediator of the New Testament Take it as a Testament which upon the Bequeathment made therein of the Goods of the Testator unto the Heirs of Promise of Grace and Glory it hath the nature of and he dyed as the Testator whereby the Grant of the Inheritance was made irrevocable unto them Hereunto no more is required but his death without the consideration of the nature of it in the way of a Sacrifice Take it as a Covenant as upon the consideration of the Promises contained in it and the Prescription of Obedience it hath the nature of a Covenant though not of a Covenant strictly so called and so it was to be confirmed with the blood of the Sacrifice of himself which is the Eminency of the Solemn Confirmation of this Covenant And as his death had an Eminency above the death required unto a Testament in that it was by blood and in the Sacrifice of himself which it is no way necessary that the death of a Testator should be yet it fully answered the death of a Testator in that he truly dyed so had it an Eminency above all the ways of the confirmation of the Old Covenant or any other Solemn Covenant whatever in that whereas such a Covenant was to be confirmed with the blood of Sacrifices yet was it not required that it should be the blood of him that made the Covenant as here it was The consideration hereof solves all the appearing difficulties in the nature and manner of the Apostles Argument The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereunto respect is here had is as we have shewed of a large signification and various use And frequently it is taken for a free grant and disposition of things by promise which hath the nature of a Testament And in the Old Covenant there was a free grant and donation of the Inheritance of the Land of Canaan unto the people which belongs unto the nature of a Testament also Moreover both of them a Covenant and a Testament do agree in the general nature of their confirmation the one by blood the other by death Hereon the Apostle in the use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth diversly argue both unto the nature necessity and use of the death of the Mediator of the New Testament He was to dye in the confirmation of it as it was a Testament he being the Testator of it and he was to offer himself as a Sacrifice in his blood for the establishment of it as it had the nature of a Covenant Wherefore the Apostle doth not argue as some imagine meerly from the signification of the word whereby as they say that in the original is not exactly rendred And those who have from hence troubled themselves and others about the Authority of this Epistle have nothing to thank for it but their own ignorance of the design of the Apostle and the nature of his Argument And it were well if we all were more sensible of our own ignorance and more apt to acknowledge it when we meet with difficulties in the Scripture than for the most part we are Alas how short are our Lines when we come to fathom the depths of it How inextricable difficulties do appear sometimes in passages of it which when God is pleased to teach us are all pleasant and easie These things being premised to clear the scope and nature of the Apostles Argument we proceed unto a brief Exposition of
death of the Testator VER XVIII XIX XX XXI XXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unde hence Therefore Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propter hoc quia propter For this Cause And hence it is Arab. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was confirmed dedicatum fuit was dedicated consecrated separated unto sacred use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. When the whole Command was enjoyned Vul. Lat. lecto omni mandato legis The command of the Law being read taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the same Arias exposito secundum legem Most cum recitasset having repeated recited namely out of the Book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Syriack reads only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of an Heifer as the Arabick omits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also of Goats it may be in compliance with the story in Moses without cause as we shall see 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is omitted in the Syriack Whereupon neither the first Testament was dedicated without Blood For when Moses had spoken every Precept to all the People according to the Law he took the blood of Calves and of Goats with water and Scarlet wool and Hyssop and sprinkled both the Book and all the People Saying This is the Blood of the Testament which God hath enjoyned unto you Moreover he sprinkled with Blood both the Tabernacle and all the Vessels of the Ministry And almost all things are by the Law purged with blood and without shedding of blood is no Remission What we have before observed is fully confirmed in this Discourse namely that the Apostle intended not to argue absolutely and precisely from the Name and Nature of a Testament properly so called and the use of it among men For he makes use of these things no further but as unto what such a Testament hath in common with a Solemn Covenant which is that they are both confirmed and ratified by death Wherefore it was necessary that the new Testament as it was a Testament should be confirmed by death and as it had the Nature of a Covenant it was to be so by such a Death as was accompanyed by blood-shedding The former was proved before from the general Nature and Notion of a Testament the latter is here proved at large from the way and manner whereby the first Covenant was confirmed or dedicated But the Apostle in this Discourse doth not intend merely to prove that the first Covenant was dedicated with Blood which might have been dispatched in a very few words But he declares moreover in general what was the use of blood in Sacrifices on all occasions under the Law whereby he demonstrates the Use and Efficacy of the blood of Christ as unto all the Ends of the new Covenant And the Ends of the use of Blood under the old Testament he declares to have been two namely Purification and Pardon both which are comprised in that one of the Expiation of Sin And these things are all of them applyed unto the blood and Sacrifice of Christ in the following verses In the Exposition of this Context we must do three things 1 Consider the Difficulties that are in it 2 Declare the Scope Design and force of the Argument contained in it 3 Explain the particular passages of the whole 1. Sundry Difficulties there are in this Context which arise from hence that the account which the Apostle gives of the Dedication of the first Covenant and of the Tabernacle seems to differ in sundry things from that given by Moses when all things were actually done by him as it is recorded Exod. 24. And they are these that follow 1. That the blood which Moses took was the blood of Calves and Goats whereas there is no mention of any Goats or their blood in the story of Moses 2. That he took Water Scarlet-wool and Hyssop to sprinkle it withal whereas none of them are reported in that story 3. That he sprinkled the Book in Particular which Moses doth not affirm 4. That he sprinkled all the People that is the People indefinitely for all the individuals of them could not be sprinkled 5. There are some Differences in the words which Moses spake in the Dedication of the Covenant as laid down ver 20. 6. That he sprinkled the Tabernacle with blood and all the Vessels of it when at the Time of the Making and Solemn Confirmation of the Covenant the Tabernacle was not Erected nor the Vessels of its Ministry yet made For the Removal of these Difficulties some things must be premised in general and then they shall all of them be considered distinctly 1. This is taken as fixed that the Apostle wrote this Epistle by Divine Inspiration Having evidence here of abundantly satisfactory it is the vainest thing imaginable and that which discovers a frame of Mind disposed to Cavil at things Divine if from the Difficulties of any one Passage we should reflect on the Authority of the whole as some have done on this occasion But I shall say with some confidence he never understood any one Chapter of the Epistle nay nor any one verse of it aright who did or doth question its Divine Original There is nothing Humane in it that savours I mean of humane Infirmity but the whole and every part of it are animated by the Wisdom and Authority of its Author And those who have pretended to be otherwise minded on such slight occasions as that before us have but proclaimed their own want of Experience in things Divine But 2. There is nothing in all that is here affirmed by the Apostle which hath the least appearance of Contradiction unto any thing that is recorded by Moses in the story of these things Yea as I shall shew without the Consideration and Addition of the things here mentioned by the Apostle we cannot aright apprehend nor understand the account that is given by him This will be made evident in the Consideration of the particulars wherein the difference between them is supposed to consist 3. The Apostle doth not take his Account of the things here put together by him from any one place in Moses but gathers up what is declared in the Law in several Places unto various Ends. For as hath been declared he doth not design only to prove the dedication of the Covenant by Blood but to shew also the whole use of blood under the Law as unto Purification and Remission of Sin And this he doth to declare the Vertue and Efficacy of the blood of Christ under the new Testament whereunto he makes an Application of all these things in the verses ensuing Wherefore he gathers into one head sundry things wherein the sprinkling of blood was of use under the Law as they are occasionally expressed in sundry Places And this one observation removes all the difficulties of the Context which all arise from this one supposition that the Apostle gives here an account only of what was done at the
confirmation of the Covenant because of the expiation purging and pardon of Sin thereby How these things are proved we shall see in the Exposition of the words There are in the words themselves 1. A Proposition of the Principal Truth asserted ver 18. 2. The Confirmation of that Proposition which is twofold 1 From what Moses did ver 19. 2 From what he said ver 20. 3. A farther Illustration of the same Truth by other Instances ver 21. 4. A general Inference or Conclusion from the whole comprizing the Substance of what he intended to demonstrate In the Proposition there are five things considerable 1 A note of Introduction Whereupon 2 The Quality of the Proposition it is negative neither was 3 The Subject spoken of The first 4 What is affirmed of it it was dedicated 5 The way and manner thereof it was not without Blood 1. The Note of Introduction is in the Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Apostle frequently makes use of in this Epistle as a note of Inference in those Discourses which are Argumentative We render it by Therefore and Wherefore here Whereupon For it intimates a confirmation of a general Rule by especially Instances He had before laid it down as a general Maxime that a Testament was to be confirmed by Death For thereupon the first Testament was confirmed with the Blood of Sacrifices shed in their Death Wherefore let not any think strange that the New Testament was confirmed by the Death of the Testator for this is so necessary that even in the confirmation of the first there was that which was analogous unto it And moreover it was Death in such a way as was required unto the confirmation of a Solemn Covenant II. The Proposition hath a double Negative in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither was it without Blood that is it was with Blood and could not otherwise be III. The Subject spoken of is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Testament or Covenant And herein the Apostle declares what he precisely intended by the first or old Covenant whereof he discoursed at large chap. 8. It was the Covenant made with the People at Horeb. For that and no other was dedicated in the way here described And to take a brief Prospect into this Covenant the things ensuing may be observed 1. The matter of it or the Terms of it materially considered before it had the formal nature of a Covenant And these were all the things that were written in the Book before it was laid on the Altar Namely it was that Epitome of the whole Law which is contained in Chap. 20 21 22 23 of Exodus And other Commands and Institutions that were given afterwards belonged unto this Covenant reductively The substance of it was contained in the Book then written 2. The Manner of the Revelation of these Terms of the Covenant Being proposed on the Part of God and the Terms of it being entirely of his choosing and Proposal he was to reveal declare and make them known And this he did two wayes 1 As unto the Foundation and Substance of the whole in the Decalogue He spake it himself on the Mount in the way and manner declared Exod. 19. 20. 2 As unto the following Judgments Statutes and Rites directive of their walking before God according to the former fundamental Rule of the Covenant These he declared by Revelation unto Moses and they are contained in the 21 22 and 23 Chapters 3. The manner of its Proposal and this also was twofold 1 Preparatory For before the Solemn Covenanting between God and the People Moses declared all the Matter of it unto the People that they might consider well of it and whether they would consent to enter into Covenant with God on those Terms whereon they gave their Approbation of them 2 Solemn in their actual and absolute Acceptance of it whereby they became obliged throughout their Generations This was on the reading of it out of the Book after it was sprinkled with the Blood of the Covenant on the Altar ver 7. 4. The Author of this Covenant was God himself The Covenant which the Lord hath made with you ver 8. And immediately after he is thereon called the God of Israel ver 20. which is the first time he was called so and it was by vertue of this Covenant And the Pledge or Token of his Presence as Covenanting was the Altar the Altar of Jehovah as there was a Representative Pledge of the Presence of the People in the twelve Pillars or Statues 5. Those with whom this Covenant was made were the People that is all the People as the Apostle speaks none exempted or excluded It was made with the Men Women and Children Deut. 31. 22. even all on whom was the Blood of the Covenant as it was on the Women or the Token of the Covenant as it was on the Male Children in Circumcision or both as in all the men of Israel 6. The Manner on the Part of the People of entring into Covenant with God was in two Acts before mentioned 1 In a previous Approbation of the matter of it 2 In a Solemn engagement into it And this was the Foundation of the Church of Israel This is that Covenant whereof there is afterwards in the Scripture such frequent mention between God and that People the Sole foundation of all especial Relation between him and them For they took the Observation of its Terms on themselves for their Posterity in all Generations until the end should be On their Obedience hereunto or Neglect hereof depended their Life and Death in the Land of Canaan No farther did the Precepts and Promises of it in it self extend But whereas it did not disanull the Promise that was made unto Abraham and confirmed with the Oath of God four hundred years before and had annexed unto it many Institutions and Ordinances prefigurative and significant of Heavenly things the People under it had a Right unto and Directions for the attaining of an Eternal Inheritance And something we may hence observe 1. The Foundation of a Church-state among any People wherein God is to be honoured in Ordinances of instituted Worship is laid in a Solemn Covenant between him and them So it was with this Church of Israel Before this they served God in their Families by vertue of the Promise made unto Abraham but now the whole People were gathered into a Church-State to worship him according to the Terms Institutions and Ordinances of the Covenant Nor doth God oblige any unto instituted Worship but by vertue of a Covenant Unto natural Worship and Obedience we are all obliged by vertue of the Law of Creation and what belongs thereunto And God may by a meer Act of Soveraignty prescribe unto us the Observation of what Rites and Ordinances in Divine Service he pleaseth But he will have all our Obedience to be Voluntary
been unto the People like that given to Ezekiel that was written within and without and there was written therein Lamentations and Mourning and Woe Chap. 2. 10. Nothing but Curse and Death could they expect from it But the Sprinkling of it with blood as it lay upon the Altar was a Testimony and Assurance that Attonement should be made by blood for the sins against it which was the Life of the things 2 The Book in it self was Pure and Holy and so are all Gods Institutions but unto us every thing is unclean that is not sprinkled with the blood of Christ. So afterwards the Tabernacle and all the Vessels of it were purified every year with blood because of the Uncleannesses of the People in their Transgressions Levit. 16. Wherefore on both these accounts it was necessary that the Book it self should be sprinkled The blood thus sprinkled was mingled with water The natural Reason of it was as we observed to keep it fluid and aspersible But there was a Mystery in it also That the blood of Christ was typified by this blood of the Sacrifices used in the Dedication of the Old Covenant it is the Apostle's Design to declare And it is probable that this mixture of it with water might represent that Blood and Water which came out of his side when it was pierced For the Mystery thereof was very great Hence that Apostle which saw it and bare Record of it in particular Joh. 19. 34 35. affirms likewise that he came by water and blood and not by blood only 1 Epist. chap. 5. ver 6. He came not only to make Attonement for us with his blood that we might be justifyed but to sprinkle us with the efficacy of his blood in the communication of the Spirit of Sanctification compared unto water For the Sprinkler it self composed of Scarlet wool and Hyssop I doubt not but that the Humane Nature of Christ whereby and through which all Grace is communicated unto us for of his fulness we receive and Grace for Grace was signified by it But the Analogie and Similitude between them are not so evident as they are with respect unto some other Types The Hyssop was an humble Plant the meanest of them yet of a sweet savour 1. Kings 4. 33. So was the Lord Christ amongst men in the days of his flesh in comparison of the tall Cedars of the Earth Hence was his complaint that he was as a worm and no man a reproach of men and despised of the People Psal. 22. 6. And the Scarlet wool might represent him as red in the blood of his Sacrifice But I will not press these things of whose Interpretation we have not a certain Rule Secondly The principal Truth asserted is confirmed by what Moses said as well as what he did VER XX. Saying This is the Blood of the Testament which God hath enjoyned unto you The Difference between the words of Moses and the Repetition of them by the Apostle is not material as unto the sense of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold in Moses is rendred by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This both demonstrative Notes of the same thing For in pronouncing of the words Moses shewed the Blood unto the People And so Behold the Blood is all one as if he had said this is the Blood The making of the Covenant in the words of Moses is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath cut divided solemnly made This the Apostle renders by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath enjoyned or commanded you And this he doth partly to signify the Foundation of the People's Acceptance of that Covenant which was the Authority of God enjoyning them or requiring them so to do partly to intimate the nature of the Covenant it self which consisted in Precepts and Injunctions principally and not absolutely in Promises as the New Covenant doth The last words of Moses Concerning all these words the Apostle omits For he includes the sense of them in that word which the Lord commanded you For he hath respect therein both unto the words themselves written in the Book which were Precepts and Injunctions as also the command of God for the Acceptance of the Covenant That which Moses said is This is the blood of the Testament Hence the Apostle proves that Death and the shedding of blood therein was necessary unto the consecration and establishment of the first Testament For so Moses expresly affirms in the Dedication of it This is the blood of the Covenant without which it could not have been a firm Covenant between God and the People Not I confess from the nature of a Covenant in general for a Covenant may be solemnly established without Death or Blood but from the especial end of that Covenant which in the confirmation of it was to prefigure the confirmation of that new Covenant which could not be established but with the blood of a Sacrifice And this adds both force and evidence unto the Apostles Argument For he proves the Necessity of the Death and Blood-shedding or Sacrifice of Christ in the confirmation of the New Covenant from hence that the Old Covenant which in the Dedication of it was prefigurative hereof was not confirmed without Blood Wherefore whereas God had solemnly promised to make a new Covenant with the Church and that different from or not according unto the Old which he had proved in the foregoing Chapter it follows unavoidably that it was to be confirmed with the Blood of the Mediator for by the blood of Beasts it could not be which is that Truth wherein he did instruct them And nothing was more cogent to take off the scandal of the Cross and of the sufferings of Christ. For the Enuntiation it self This is the blood of the Covenant it is figurative and Sacramental The Covenant had no blood of its own but the blood of the Sacrifices is called the blood of the Covenant because the Covenant was dedicated and established by it Neither was the Covenant really established by it For it was the Truth of God on the one hand and the stability of the People in their professed Obedience on the other that the establishment of the Covenant depended on But this blood was a confirmatory sign of it a Token between God and the People of their mutual engagements in that Covenant So the Paschal Lamb was called Gods Pass-over because it was a sign and token of Gods passing over the houses of the Israelites when he destroyed the Aegyptians Exod. 12. 11 21. With reference it was unto those Sacramental Expressions which the Church under the Old Testament was accustomed unto that our Lord Jesus Christ in the Institution of the Sacrament of the Supper called the Bread and the Wine whose use he appointed therein by the names of his Body and Blood and any other Interpretation of the words wholly overthrows the Nature of that holy Ordinance Wherefore this Blood was a confirmatory Sign of the Covenant And it was
he took from the Enemies as a Token and Pledge in particular that the Victory and Success which he had against the Kings was from God This receiving of Tithes by Melchisedec was a Sacerdotal Act. For 1. The Tenth thus given was firstly given unto God and he who received them received them as Gods Officer in his Name Where there was none in Office so to receive them they were immediately to be Offered unto God in Sacrifice accordunto their Capacity So Jacob vowed the Tenth unto God Gen. 28. 22. which he was himself to Offer there being no other Priest to receive it at his hand and no doubt but he did it accordingly when God minded him to pay his Vow at Bethel Gen. 35. 1 2 3 4 5 6. And 2. The things that were fit of this sort were actually to be Offered in Sacrifice unto God This Saul knew when he made that his pretence of sparing and bringing away the fat Cattel of the Amalekites 1 Sam. 15. 15. And I no way doubt but that these Tenths that Abraham gave at least such of them as were meet for that Service although it be not expressed were Offered in Sacrifice unto God by Melchisedec For whereas he was a King he stood in no need of any Contribution from Abraham nor was it Honourable to receive any thing in way of Compensation for his Munificence in bringing forth Bread and Wine which was to Sell his Kindness and spoil his Bounty nor would Abraham have deprived the King of Sodom and others of any of their Goods to give them unto another Wherefore he received them as a Priest to Offer what was meet in Sacrifice to God whereon no doubt according to the Customs of those times there was a Feast wherein they eat Bread together and were mutually Refreshed 3. This Matter was afterwards precisely determined in the Law wherein all Tithes were appropriated unto the Priest I Observe these things only to shew that the Apostle had just Ground to infer from hence the Sacerdotal Power of Melchisedec and his Preheminence in that Office above Abraham For every thing in the Scripture is Significant and hath its especial Design the whole being inlay'd with Truth by Infinite Wisdom whether we apprehend it or no. Without this Light given by the Holy Spirit himself how should we have conceived that this giving the Tenth of the Spoils to Melchisedec was designed to prove his Greatness and Dignity above Abraham and all the Levitical Priests on that Account as the Great Type and Representative of Jesus Christ. And indeed all the Mysteries of Sacred Truth which are contained in the Old Testament are seen clearly only in the Light of the New and the Doctrine of the Gospel is the only Rule and Measure of the Interpretation of the writings of the Old Testament Wherefore although the writings of both are equally the Word of God yet the Revelation made immediately by Jesus Christ is that which ought to be our Guide in the whole And they do but deceive themselves and others who in the Interpretation of Mystical Passages and Prophecies of the Old Testament do neglect the Accomplishment of them and Light given unto them in the New taking up with Jewish Traditions or vain Conjectures of their own such as the late writings of some highly pretending unto Learning are stuffed withal And we may see from hence 1. How necessary it is for us according to the Command of our Saviour to Search the Scriptures John 5. 39. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make a Scrupulous Enquiry a diligent Investigation to find out things hidden or parcels of Gold Oar. So are we directed to Seek for Wisdom as Silver and to search for her as for hid Treasures Prov. 2. 4. There are Precious Useful Significant Truths in the Scripture so disposed of so laid up as that if we accomplish not a diligent search we shall never set eye on them The common course of Reading the Scripture nor the common help of Expositors who for the most part go in the same track and scarce venture one step beyond those that are gone before them will not suffice if we intend a Discovery of these hid Treasures This diligent search was attended unto by the Prophets themselves under the Old Testament with respect unto their own Prophecies which they received by Inspiration 1 Pet. 1. 10 11. God gave out those deep and Sacred Truths by them which they comprehended not but made Diligent Enquiry into the mind of the Holy Ghost in the words which themselves had spoken What belongs unto this diligent search shall be elsewhere declared 2. That the clear Revelations of the New Testament ought to be our Principal Rule in the Interpretation of difficult Passages in the Old What our Apostles in these cases had by immediate Inspiration and Direction that we must look for from what is Recorded in their Writings which is sufficient for us and will not fail us There is great Enquiry usually made on this place whether Tithes be due by the Light of Nature or at least by such a Moral positive Command of God as should be perpetually Obligatory unto all Worshippers unto the end of the World This many contend for and the principal Reasons which they plead from the Scripture are these 1. That Tithes were paid before the Law as well as under the Law and what was so observed in the Worship of God Namely that being in Usage before the Law and confirmed by the Law is Originally of the Law of Nature and could have no other Fountain 2. Our Lord Jesus Christ himself speaking of Tithing Mint and Cummin approveth of it affirming that those things ought not to be omitted though the most Inferiour Instance that could be given of the Duty 3. He seems in like manner to have respect thereunto when he commands to give unto Caesar the things that are Caesars and unto God the things that are Gods which were the Tithes the Law concerning them being thereby confirmed which proves it not to be Ceremonial And this some Men judge to be a certain Argument of that which is Moral and unalterable namely the appointed Usage of it before the Law under the Law and under the Gospel after the Expiration of the Law of Ceremonies or the Law of Commandments contained in Ordinances And it seems so to be if there be the same Reason of the Law or Command in all these Seasons for otherwise it is not so For instance it is supposed that the eating of Blood was forbidden before the Law and assuredly it was so under the Law and is so in the New Testament Acts 15. which yet proves it not to be Morally Evil and perpetually forbidden For it is not so upon the same Grounds and Reasons For in that place of Gen. 9. 4. But Flesh with the Life thereof that is the Blood thereof shall ye not eat Blood is not absolutely forbidden but in some cases and with respect unto a certain
this you may call Gods making or establishing of it with us if you please though making of the Covenant in the Scripture is applyed only unto its Execution or actual Application unto Persons But this Declaration of the Grace of God and the Provision in the Covenant of the Mediator for the making of it effectual unto his Glory is most usually called the Covenant of Grace And this is twofold 1. In the way of a singular and absolute Promise as it was first declared unto and thereby established with Adam and afterwards with Abraham This is the Declaration of the Purpose of God or the free Determination of his VVill as to his dealing with sinners on the supposition of the fall and the forfeiture of their first Covenant state Hereof the Grace and VVill of God was the only Cause Heb. 8. 8. And the Death of Christ could not be the means of its procurement for he himself and all that he was to do for us was the substance of that Promise wherein this Declaration of Gods Grace and Purpose was made or of this Covenant of Grace which was introduced and established in the room of that which was broken and disanulled as unto the ends and benefits of a Covenant The substance of the first Promise wherein the whole Covenant of Grace was virtually comprized directly respected and expressed the giving of him for the Recovery of mankind from sin and misery by his Death Gen. 3. 15. VVherefore if he and all the benefits of his Mediation his Death and all the effects of it be contained in the Promise of the Covenant that is in the Covenant it self then was not his Death the procuring Cause of that Covenant nor do we owe it thereunto 2. In the additional prescription of the way and means whereby it is the will of God that we shall enter into a Covenant state with him or be interested in the benefits of it This being virtually comprized in the absolute Promise is expressed in other places by the way of the Conditions required on our part This is not the Covenant but the Constitution of the Terms on our part whereon we are made partakers of it Nor is the Constitution of these Terms an effect of the Death of Christ or procured thereby It is a meer effect of the Soveraign Wisdom and Grace of God The things themselves as bestowed on us communicated unto us wrought in us by Grace are all of them effects of the Death of Christ but the Constitution of them to be the Terms and Conditions of the Covenant is an Act of meer Soveraign Wisdom and Grace God so loved the VVorld as to send his only Begotten Son to dye not that Faith and Repentance might be the means of Salvation but that all his Elect might believe and all that believe might not perish but have Life Everlasting But yet it is granted that the Constitution of these Terms of the Covenant doth respect the federal Transactions between the Father and the Son wherein they were ordered to the Praise of the Glory of Gods Grace and so although their Constitution was not the Procurement of his Death yet without respect unto it it had not been VVherefore the sole cause of making the New Covenant in any sense was the same with that of giving Christ himself to be our Mediator namely the Purpose Counsel Goodnesse Grace and Love of God as it is every where expressed in the Scripture It may be therefore enquired what respect the Covenant of Grace hath unto the Death of Christ or what Influence it hath thereunto I Answer it hath a threefold respect thereunto 1. In that it was confirmed ratified and made irrevocable thereby This our Apostle insists upon at large Chap. 9. ver 15 16 17 18 19 20. And he compares his Blood in his Death and sacrifice of himself unto the sacrifices and their Blood whereby the old Covenant was confirmed purified dedicated or established ver 18 19. Now these sacrifices did not procure that Covenant or prevail with God to enter into it but only ratified and confirmed it and this was done in the New Covenant by the Blood of Christ in the way that shall be afterwards declared 2. He thereby underwent and performed all that which in the Righteousnesse and VVisdome of God required that the Effects Fruits Benefits and Grace intended designed and prepared in the New Covenant might be effectually accomplished and communicated unto sinners Hence although he procured not the Covenant for us by his Death yet he was in his Person Mediation Life and Death the only Cause and Means whereby the whole Grace of the Covenant is made effectual unto us For 3. All the Benefits of it were procured by him that is all the Grace Mercy Priviledges and Glory that God had prepared in the Counsel of his VVill and proposed in the Covenant or promises of it are purchased merited and procured by his Death and effectually communicated or applyed unto all the Covenanters by vertue thereof with other of his Mediatory Acts. And this is much more an eminent procuring of the New Covenant than what is pretended about the procurement of its Terms and Conditions For if he should have procured no more but this if we owe this only unto his Mediation that God would thereon and did grant and establish this Rule Law and Promise that Whosoever believed should be saved it was possible that no one should be saved thereby yea if he did no more considering our state and condition it was impossible that any one should so be These things being premised we shall now briefly declare how or wherein he was the Surety of the Covenant as he is here called A Surety Sponsor Vas Praes Fidejussor for us the Lord Christ was by his voluntary undertaking out of his rich Grace and Love to do answer and perform all that is required on our Parts that we may enjoy the Benefits of the Covenant the Grace and Glory prepared proposed and promised in it in the way and manner determined on by Divine wisdom And this may be reduced unto two Heads 1. He undertook as the Surety of the Covenant to answer for all the sins of those who are to be and are made Partakers of the Benefits of it That is to undergo the punishment due unto their sins to make Attonement for them by offering himself a propitiatory Sacrifice for their Expiation redeeming them by the price of his Blood from their state of misery and bondage under the Law and the Curse of it Isa. 53 4 5 6 10. Matth. 20. 28. 1 Tim. 2. 6. 1 Cor. 6. 20. Rom. 3. 25 26. Heb. 10. 5 6 7 8. Rom. 8. 2 3. 2 Cor. 5. 19 20 21. Gal. 3. 13. And this was absolutely necessary that the Grace and Glory prepared in the Covenant might be communicated unto us VVithout this undertaking of his and performance of it the Righteousness and Faithfulness of God would not permit that sinners such as
had Apostatized from him despised his Authority and rebelled against him falling thereby under the sentence and curse of the Law should again be received into his favour and be made partakers of Grace and Glory This therefore the Lord Christ took upon himself as the Surety of the Covenant 2. That those who were to be taken into this Covenant should receive Grace enabling them to comply with the Terms of it fulfil its conditions and yield the obedience which God required therein For by the Ordination of God he was to procure and did merit and procure for them the Holy Spirit and all the needful supplies of Grace to make them New Creatures and enable them to yield obedience unto God from a New Principle of spiritual life and that faithful unto the end So was he the Surety of this better Covenant Obs. The stability of the New Covenant depends on the Suretiship of Christ and is secured unto Believers thereby The Introduction of a Surety in any case is to give Stability and Security For it is never done but on a supposition of some weakness or defect on one Account or other If in any Contract Bargain or Agreement a man be esteemed every way responsible both for Ability and Fidelity there is no need of a Surety nor is it required But yet whereas there is a defect or weakness amongst all men mentioned by our Apostle in the next verses namely that they are all mortal and subject unto death in which case neither Ability nor Fidelity will avail any thing men in all cases of Importance need Sureties These give the utmost confirmation that affairs among men are capable of So doth the Suretiship of Christ on our behalf in this Covenant For the evidencing whereof we may consider 1. The first Covenant as made with Adam had no Surety As unto that which in the New Covenant the Suretiship of Christ doth principally respect it had no need of any For there was no sin Transgression or Rebellion against God to be satisfied for so that it was absolutely incapable of a Surety unto that end But as to the second part of it or his undertaking for us that through supplies of strength from him we shall abide faithful in the Covenant according to the Terms and Tenure of it this had no inconsistency with that first state As the Lord Christ upon his undertaking the work of Mediation became an immediate Head unto the Angels that sinned not whereby they received their establishment and security from any future defection so might he have been such an Head unto and such an undertaker for man in Innocency No created nature was or could have been unchangeable in its condition and state meerly on its root of Creation As some of the Angels fell at first forsaking their habitation falling from the principle of obedience which had no other Root but in themselves so the Rest of them all of them might afterwards have in like manner Apostatized and fallen from their own innate stability had they not been gathered up into the new head of the Creation the Son of God as Mediator receiving a New Relation from thence and establishment thereby So it might have been with man in Innocency But God in his infinite Soveraign wisdom saw it not meet that so it should be Man shall be left to the Exercise of that Ability of living unto God which he had received in his Creation and which was sufficient for that end A Surety God gave him not And therefore although he had all the Advantage which a sinless nature filled with holy Principles Dispositions and Inclinations free from all vitious habits rebellious affections inordinate imaginations could afford unto him yet he broke the Covenant and forfeited all the benefits thereof Whatever there was besides in that Covenant of Grace Power Ability and the highest obligations unto Duty yet all was lost for want of a Surety And this abundantly testifies unto the Preheminence of Christ in all things For whereas Adam with all the innumerable Advantages he had that is all helps necessary in himself and no Opposition or Difficulty from himself to conflict withal yet utterly brake the Covenant wherein he was Created and Placed Believers who have little strength in themselves and a powerful inbred opposition unto their stability are yet secured in their station by the Interposition of the Lord Christ as their Surety 2. When God made a Covenant with the People in the wilderness to manifest that there could be no stability in it without respect unto a Surety that it could not continue no not for a day he caused it to be dedicated or confirmed with the blood of Sacrifices This the Apostle declares and withal its Typicalness with respect unto the new Covenant and the confirmation of it with the blood of Christ Chap 9. 18 19 20 21. And afterwards as we have declared the high Priest in the Sacrifices that he offered was the Typical Mediator and Surety of that Covenant And the end of this Appointment of God was to manifest that it was from the Blood of the true Sacrifice namely that of Jesus Christ that the new Covenant was to receive its stability And we need a Surety unto this purpose 1. Because in the state and condition of sin we are not capable of immediate dealing or Covenanting with God There can be no Covenanting between God and sinners unless there be some one to stand forth in our name to receive the Terms of God and to undertake for us So when God began to treat immediately from Heaven with the people of old they all jointly professed that such was the Greatness and Glory of God such the Terror of his Majesty that it was impossible for them so to treat with him and if he spake unto them any more they should all dye and be consumed VVherefore with one consent they desired that there might be one appointed between God and them to transact all things and to undertake for them as to their Obedience which God well approved in them Deut. 5. 23 24 25 26 27 28 29 30 31. Adam indeed in the state of innocency could treat immediately with God as unto that Covenant wherein he was placed For notwithstanding his infinite distance from God yet God had made him for converse with himself and did not despise the work of his own hands But immediately upon the entrance of sin he was sensible of the losse of that Priviledge whereon he both fled and hid himself from the Presence of God And hence those who of Old thought they had seen God concluded that they should dye as being sensible of their incapacity to treat immediately with him So when the Prophet cryed out that he was undone or cut off because of the immediate Presence of God his Eyes having seen the King the Lord of Hosts Isa. 6. 5. He was not relieved from his Apprehensions untill his mouth was touched with a coal from the Altar a
blood of the only Sacrifice which belonged unto it Before this was done in the death of Christ it had not the formal nature of a Covenant or a Testament as our Apostle proves Chap. 9. 15 16 17 18 19 20 21 22 23. For neither as he shews in that place would the Law given at Sinai have been a Covenant had it not been confirmed with the blood of Sacrifices Wherefore the Promise was not before a formal and solemn Covenant 2 This was wanting that it was not the Spring Rule and Measure of all the Worship of the Church This doth belong unto every Covenant properly so called that God makes with the Church that it be the entire Rule of all the Worship that God requires of it which is that which they are to restipulate in their entrance into Covenant with God But so the Covenant of Grace was not under the Old Testament For God did require of the Church many Duties of Worship that did not belong thereunto But now under the New Testament this Covenant with its own seals and appointments is the only Rule and Measure of all acceptable Worship Wherefore the New Covenant promised in the Scripture and here opposed unto the Old is not the Promise of Grace Mercy Life and Salvation by Christ absolutely considered but as it had the formal nature of a Covenant given unto it in its establishment by the death of Christ the procuring cause of all its Benefits and the declaring of it to be the only Rule of Worship and Obedience unto the Church So that although by the Covenant of Grace we oft-times understand no more but the way of Life Grace Mercy and Salvation by Christ yet by the New Covenant we intend its actual establishment in the death of Christ with that blessed way of Worship which by it is setled in the Church 3 Whil'st the Church enjoyed all the spiritual Benefits of the Promise wherein the substance of the Covenant of Grace was contained before it was confirmed and made the sole Rule of Worship unto the Church it was not inconsistent with the Holiness and Wisdom of God to bring it under any other Covenant or prescribe unto it what Forms of Worship he pleased It was not so I say upon these three Suppositions 1 That this Covenant did not disannul or make ineffectual the Promise that was given before but that That doth still continue the only means of Life and Salvation And that this was so our Apostle proves at large Gal. 3. 17 18 19. 2 That this other Covenant with all the Worship contained in it or required by it did not divert from but direct and lead unto the future establishment of the Promise in the Sclemnity of a Covenant by the ways mentioned And that the Covenant made in Sinai with all its Ordinances did so the Apostle proves likewise in the place beforementioned as also in this whole Epistle 3 That it be of present use and advantage unto the Church in its present condition This the Apostle acknowledgeth to be a great Objection against the use and efficacy of the Promise under the Old Testament as unto Life and Salvation namely to what end then serves the giving of the Law whereunto he answers by shewing the necessity and use of the Law unto the Church in its then present condition Gal. 3. 17. 4. These things being observed we may consider that the Scripture doth plainly and expresly make mention of two Testaments or Covenants and distinguish between them in such a way as what is spoken can hardly be accommodated unto a twofold Administration of the same Covenant The one is mentioned and described Exod. 24. ver 3 4 5 6 7 8. Deut. 5. 2 3 4 5. namely the Covenant that God made with the people of Israel in Sinai and which is commonly called the Covenant where the people under the Old Testament are said to keep or break Gods Covenant which for the most part is spoken with respect unto that Worship which was peculiar thereunto The other is promised Jer. 31. 31 32 33 34. Chap. 32. 40. which is the New Gospel Covenant as before explained mentioned Mat. 26. 28. Mark 14. 24. And these two Covenants or Testaments are compared one with the other and opposed one unto another 2 Cor. 3. 6 7 8 9. Gal. 4. 24 25 26. Heb. 7. 22. Chap. 9. 15 16 17 18 19. These two we call the Old and the New Testament Only it must be observed that in this Argument by the Old Testament we do not understand the Books of the Old Testament or the Writings of Moses the Psalms and Prophets or the Oracles of God committed then unto the Church I confess they are once so called 2 Cor. 3. 14. The vail remaineth untaken away in the reading of the Old Testament that is the Books of it Unless we shall say that the Apostle intendeth only the reading of the things which concern the Old Testament in the Scripture For this Old Covenant or Testament whatever it be is abrogated and taken away as the Apostle expresly proves But the Word of God in the Books of the Old Testament abideth for ever And those Writings are called the Old Testament or the Books of the Old Testament not as though they contained in them nothing but what belongeth unto the Old Covenant for they contain the Doctrine of the New Testament also But they are so termed because they were committed unto the Church whil'st the Old Covenant was in force as the Rule and Law of its Worship and Obedience 5. Wherefore we must grant two distinct Covenants rather than a twofold Administration of the same Covenant meerly to be intended We must I say do so provided always that the way of Reconciliation and Salvation was the same under both But it will be said and with great pretence of Reason for it is that which is the sole foundation they all build upon who allow only a twofold Administration of the same Covenant that this being the principal end of a Divine Covenant if the way of Reconciliation and Salvation be the same under both then indeed are they for the substance of them but one And I grant thut this would inevitably follow if it were so equally by virtue of them both If Reconciliation and Salvation by Christ were to be obtained not only under the Old Covenant but by vertue thereof then it must be the same for substance with the New But this is not so for no Reconciliation with God nor Salvation could be obtained by vertue of the Old Covenant or the Administration of it as our Apostle disputes at large though all Believers were reconciled justified and saved by vertue of the Promise whil'st they were under that Covenant As therefore I have shewed in what sense the Covenant of Grace is called the New Covenant in this distinction and opposition so I shall propose sundry things which relate unto the nature of the first Covenant which manifest it
blood of the Sacrifice and offering it by fire on the Altar he plainly declared the imputation of the guilt of their sins unto the Sacrifice its bearing of them and the expiation of their guilt thereby By carrying of the blood into the Holy Place he testified his acceptance of the Atonement made and his reconciliation unto the People And hereon the full remission and pardon of all their sins no more to be had in remembrance was manifested in the sending away of the scape Goat into the wilderness Hence the Jews have a saying that on the day of expiation all Israel was made as innocent as in the daies of creation How all this was accomplished in and by the Sacrifice of Christ must be afterwards declared 4. As to the nature of this service the Apostle tells us that is was not without blood He so expresseth it to shew the impossibility of entring into the Holy Place any otherwise And from hence he takes his ensuing argument of the necessity of the Death and blood-shedding of the Mediator or High Priest of the new Testament Not without blood as he might not do it otherwise so he did it by blood And this was the manner of the service After the High Priest had filled the Holy Place with a cloud of Incense he returned to the Altar of Burnt-offerings without the Tabernacle where the Sacrifice had been newly slain And whilst the blood of the beast was fresh and as it were living Heb. 10. he took of it in his hand and entring again into the Holy Place he sprinkled it seven times with his finger towards the Mercy-seat Lev. 16. 11 12 13 14. And there is as was said an Emphasis in the expression not without blood to manifest how impossible it was that there should be an entrance into the gracious presence of God without the blood of the sacrifice of Christ. The only Propitiation of sins is made by the blood of Christ and it is by saith alone that we are made Partakers thereof Rom. 3. 25 26. 5. This blood is farther described by the use of it which he offereth Where or when he offered it is not expressed In the Holy Place there was no use of this blood but only the sprinkling of it But the sprinkling of blood was always consequential unto the offering or oblation properly so called For the oblation consisted principally in the atonement made by the blood at the Altar of burnt-offerings It was given and appointed for that end to make atonement with it at that Altar as is expresly affirmed Lev. 17. 11. After this it was sprinkled for purification Wherefore by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Apostle here renders the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used in the Institution Lev. 16. 15. which is only to bring and not to offer properly Or he hath respect unto the offering of it that was made at the Altar without the Sanctuary The blood which was there offered he brought a part of it with him into the most Holy Place to sprinkle it according unto the Institution 6. The Apostle declares for whom this blood was offered and this was for himself and the People first for himself and then for the People For he hath respect unto the distinct Sacrifices that were to be offered on that day The first was of a Bullock and a Ram which was for himself And this argued as the Apostle observes the great imperfection of that Church-state They could have no Priests to offer Sacrifices for the sins of the People but he must first offer for himself and that the blood of other creatures But the true High Priest was to offer his own blood and that not for himself at all but for others only He offered for himself that is for his own sins Lev. 16. 6. Wherefore the Vul. Lat. reads the words pro suâ et Populi ignorantiâ very corruptly changing the number of the substantive but very truly applying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Priest as well as unto the People Others would supply the words by adding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so repeat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the Apostle expresseth the words of the Institution 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which for himself leaving the application unto the series of the context and the nature of the service For himself that is his own sins 2. The blood was offered also for the People that is the People of Israel the People of God the Church the whole congregation And as the High Priest herein bore the Person of Christ so did this People of all the elect of God who were represented in them and by them It was that People and not the whole world that the High Priest offered for And it is the elect People alone for whom our great High Priest did offer and doth intercede 7. That which he offered for it was their errors or their sins The Socinians some of them not for want of understanding but out of hatred unto the true sacrifice of Christ contend from hence that the Anniversary Sacrifice on the great day of expiation the principal representation of it was only for sins of ignorance of imbecillity and weakness But it is a fond Imagination at least the argument from these words for it is so For besides that the scripture calls all sins by the name of errors Psal. 19. 12. Psal. 25. 7. and the worst the most provoking of all sins is expressed by erring in heart Psal. 95. 10. and the LXX frequently render to sin by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Chron. 16. 9. 1 Sam. 16. 22. Hos. 4. 16. c. Besides I say this application of the word elswhere unto all sorts of sins in the enumeration of those errors of the People which the High Priest offered for they are said to be all their iniquities and all their transgressions in all their sins Lev. 16. 21. Wherefore to offer for the errors of the People it is to offer for all their sins of what nature soever they were And they are thus called because indeed there is no such Predominancy of malice in any sin in this world as wherein there is not a mixture of error either notional or practical of the mind or of the heart which is the cause or a great occasion of it See 1 Tim. 1. 13. Matth. 12. 31 32. Here indeed lies the original of all sin The mind being filled with Darkness and Ignorance alienates the whole soul from the life of God And as it hath superadded prejudices which it receives from corrupt affections yet neither directs nor judgeth aright as unto particular acts and duties under all present circumstances And what notions of good and evil it cannot but retain it gives up in particular instances unto the occasions of sin Wherefore 1 spiritual illumination of the mind is indispensably necessary unto our walking with God 2 Those who would be preserved from sin
The Redemption or Expiation of Sins is confined unto those under the Old Testament whence it should seem that there is none made for those under the New Ans. The Emphasis of the Expression Sins under the Old Testament respect either the Time when the sins intended were committed or the Testament against which they were committed And the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will admit of either sense Take it in the first way and the Argument follows à fortiori as unto the Sins committed under the New Testament though there be no Expiation of Sins against it which properly are only final Unbelief and Impenitency For the Expiation intended is made by the Mediator of the New Testament And if he expiated the Sins that were under the first Testament that is of those who lived and dyed whil'st that Covenant was in force much more doth he do so for them who live under the Administration of that Testament whereof he is the Mediator For Sins are taken away by vertue of that Testament whereunto they do belong And it is with peculiar respect unto them that the blood of Christ is called the blood of the New Testament for the Redemption of Sins But yet more probably the meaning may be the Sins that were and are committed against that first Covenant or the Law and Rule of it For whereas that Covenant did in its Administration comprise the Moral Law which was the substance and foundation of it all Sins whatever have their form and nature with respect thereunto So Sins under the first Covenant are all Sins whatever For there is no Sin committed under the Gospel but it is a Sin against that Law which requires us to love the Lord our God with all our hearts and all our strength Either way the Sins of them who are called under the New Testament are included 2. It is enquired whether it is the Nature of the Sins intended that is respected or the Persons guilty of them also under that Testament The Syriac Translation avoids this difficulty by rendring the words of the Abstract the Redemption of Transgressions in the Concrete a Redeemer unto them who had transgressed That it is a certain sort of Sins that is intended Socinus was the first that invented And his invention is the foundation of the Exposition not only of Schlictingius but of Grotius also on this place Such Sins they say they are as for which no Expiation was to be made by the Sacrifices of the Law Sins of a greater Nature than could be expiated by them For they only made Expiation of some smaller Sins as Sins of Ignorance or the like But there is no respect unto the Persons of them who lived under that Testament whom they will not grant to be redeemed by the blood of Christ. Wherefore according unto them the difference between the Expiation of Sin by the Sacrifices of the Law and that by the Sacrifice of Christ doth not consist in their nature that the one did it only typically and in an external representation by the purifying of the flesh the other really and effectually but in this that the one expiated lesser Sins only the other greater also But there is nothing sound or consonant unto the Truth in this Interpretation of the words For 1 It proceeds on a false Supposition that there were Sins of the people not only presumptuous Sins and which had impenitency in them for which no Atonement was made nor Expiation of them allowed which is expresly contrary unto Lev. 16. 16 21. And whereas some offences were capital amongst them for which no Atonement was allowed to free the Sinner from death yet that belonged unto the Political Rule of the people and hindred not but that typically all sorts of Sins were to be expiated 2 It is contrary unto the express design of the Apostle For he had proved before by all sorts of Arguments that the Sacrifices of the Law could not expiate any Sin could not purge the Conscience from dead works that they made nothing perfect And this he speaks not of this or that Sin but of every Sin wherein the Conscience of a Sinner is concerned Chap. 10. 2. Hence two things follow First That they did not in and of themselves really expiate any one Sin small or great It was impossible saith the Apostle that they should do so Heb. 10. 4. only they sanctified to the purifying of the flesh which overthrows the foundation of this Exposition Secondly That they did typifie and represent the Expiation of all sorts of Sins whatever and made application of it unto their Souls For if it was so that there was no Atonement for their Sins that their Consciences were not purged from dead works nor themselves consummate but only had some outward purification of the flesh it cannot be but they must all eternally perish But that this was not their condition the Apostle proves from hence because they were called of God unto an eternal Inheritance as he had proved at large concerning Abraham Chap. 6. Hence he infers the necessity of the mediation and death of Christ as without the vertue whereof all the called under the first Covenant must perish eternally there being no other way to come to the Inheritance 3. Whereas the Apostle mentions only the Sins under the first Covenant as unto the time passed before the Exhibition of Christ in the flesh or the death of the Mediator of the New Testament what is to be thought of them who lived during that season who belonged not unto the Covenant but were strangers from it such as are described Eph. 4. 12. I answer The Apostle takes no notice of them and that because taking them generally Christ dyed not for them Yea that he did not so is sufficiently proved from this place Those who live and dye strangers from God's Covenant have no interest in the Mediation of Christ. Wherein the Redemption of these Transgressions did consist shall be declared in its proper place And we may observe 1. Such is the malignant Nature of Sin of all Transgression of the Law that unless it be removed unless it be taken out of the way no Person can enjoy the Promise of the Eternal Inheritance 2. It was the Work of God alone to contrive and it was the Effect of infinite Wisdom and Grace to provide a way for the removal of Sin that it might not be an everlasting Obstacle against the Communication of an Eternal Inheritance unto them that are called Fifthly We have declared the design of God here represented unto us who are the Persons towards whom it was to be accomplished and what lay in the way as an hindrance of it That which remains in the words is the way that God took and the means that he used for the removal of that hindrance and the effectual accomplishment of his design This in general was first the making of a New Testament He had fully proved before that this could not
sprinkled the Blood on the Altar ver 6. After which when the Book had been sprinkled with Blood as it lay on the Altar it is said he took the Book that is off from the Altar and read in the audience of the People ver 7. The Book being now sprinkled with blood as the Instrument and Record of the Covenant between God and the People the very same words which were before spoken unto the People are now recited or read out of the Book And this could be done for no other Reason but that the Book it self being now sprinkled with the blood of the Covenant it was dedicated to be the Sacred Record thereof 4. In the Text of Moses it is said that he sprinkled the People in Explanation whereof the Apostle affirms that he sprinkled all the People And it was necessary that so it should be and that none of them should be excluded from this Sprinkling For they were all taken into Covenant with God Men Women and Children But it must be granted that for the blood to be actually Sprinkled on all individuals in such a Numberless Multitude is next unto what is naturally impossible wherefore it was done in their Representatives and what is done towards Representatives as such is done equally towards all whom they do Represent And the whole People had two Representatives that day 1 The twelve Pillars of Stone that were set up to represent their twelve Tribes and it may be to signifie their hard and stony heart under that Covenant ver 4. Whereas those Pillars were placed close by the Altar some suppose that they were Sprinkled as representing the twelve tribes 2 There was the Heads of their Tribes the Chief of the house of their Fathers and the Elders who drew nigh unto Moses and were Sprinkled with blood in the Name and Place of all the People who were that day taken into Covenant 5. The words which Moses spake unto the People upon the Sprinkling of the Blood are not absolutely the same in the story and in the Repetition of it by the Apostle But this is usual with him in all his Quotations out of the old Testament in this Epistle He expresseth the true sense of them but doth not curiously and precisely render the sense of every word and syllable in them 6. The last Difficulty in this context and that which hath an appearance of the greatest is in what the Apostle affirmes concerning the Tabernacle and all the Vessels of it namely that Moses sprinkled them all with Blood And the Time which he seems to speak of is that of the Dedication of the first Covenant Hence a twofold Difficulty doth arise First as unto the Time and Secondly as unto the Thing it self For at the Time of the Dedication of the first Covenant the Tabernacle was not yet made or erected and so could not then be sprinkled with Blood And afterwards when the Tabernacle was erected and all the Vessels brought into it there is no mention that either it or any of them were sprinkled with Blood but only anointed with the Holy Oyl Exod. 40. 9 10 11. Wherefore as unto the first I say the Apostle doth plainly distinguish what he affirms of the Tabernacle from the Time of the Dedication of the first Covenant The manner of his Introduction of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and moreover the Tabernacle doth plainly intimate a Progress unto another Time and occasion Wherefore the words of ver 21. concerning the sprinkling of the Tabernacle and its Vessels do relate unto what follows ver 22. and almost all things are by the Law purged with Blood and not unto those that precede about the Dedication of the first Covenant For the Argument he hath in hand is not confined unto the use of Blood only in that Dedication but respects the whole use of the Blood of Sacrifices under the Law which in these words he proceeds unto and closeth in the next verse And this wholly removes the first Difficulty And as unto the second Expositors generally answer that Aspersion or Sprinkling with Blood did commonly precede Unction with the Holy Oyl And as unto the Garments of the Priests which were the Vessels or Utensils of the Tabernacle it was appointed that they should be sprinkled with Blood Exod. 29. 21. and so it may be supposed that the Residue of them were also But to me this is not satisfactory And be it spoken without offence Expositors have generally mistaken the nature of the Argument of the Apostle in these words For he argues not from the first Dedication of the Tabernacle and its Vessels which for ought appears was by Unction only But making as wee observed before a Progress unto the farther use of the Blood of Sacrifices in purging according to the Law he giveth an Instance in what was done with respect unto the Tabernacle and all its Vessels and that constantly and Solemnly every year and this he doth to prove his general Assertion in the next verse that under the Law almost all things were purged with Blood And Moses is here said to do what he appointed should be done By his Institution that is the Institution of the Law the Tabernacle and all the Vessels of it were sprinkled with Blood And this was done Solemnly once every year an account whereof is given Levit. 16. 14 15 16 18 19 20. On the Solemn Day of Attonement the High Priest was to sprinkle the Mercy-seat the Altar and the whole Tabernacle with Blood to make an Attonement for them because of the Uncleannesses of the Children of Israel the Tabernacle remaining among them in the midst of their Uncleannesses ver 16. This he takes notice of not to prove the Dedication of the first Covenant with what belonged thereunto with Blood but the use of Blood in general to make Attonement and the impossibility of Expiation and Pardon without it This is the Design and Sense of the Apostle and no other Wherefore we may conclude that the Account here given concerning the Dedication of the first Covenant and the use of Blood for Purification under the Law is so far from containing any thing opposite unto or discrepant from the Records of Moses concerning the same things that it gives us a full and clear Exposition of them The second thing to be considered is the nature of the Argument in this context and there are three things in it neither of which must be omitted in the Exposition of the words He designeth 1. to prove yet farther the necessuy of the Death of Christ as he was the Mediator of the New Testament both as it had the nature of a Testament and that also of a Solemn Covenant 2. To declare the necessity of the Kind of his Death in the way of a Sacrifice by the effusion of Blood because the Testament as it had the nature of a Solemn Covenant was confirmed and ratifyed thereby 3. To manifest the Necessity of shedding of Blood in the
Language which the People understood and commonly spake And a Rule was herein prescribed unto the Church in all Ages if so be the Example of the Wisdom and Care of God towards his Church may be a Rule unto us 3. God never required the Observance of any Rites or Duties of Worship without a previous warranty from his Word The People took not on them they were not obliged unto Obedience with respect unto any positive Institutions until Moses had read unto them every precept out of the Book 4. The writing of this Book was an eminent Priviledge now first granted unto the Church leading unto a more perfect and stable condition then formerly it had enjoyed Hitherto it had lived on Oral Instructions from Traditions and by new immediate Revelations the evident Defects whereof were now removed and a standard of Divine Truth and Instruction set up and fixed among them 3dly There is the Rule whereby Moses proceeded herein or the Warranty he had for what he did According to the Law He read every Precept according to the Law It cannot be the Law in general that the Apostle intends for the greatest part of that Doctrine which is so called was not yet given or written nor doth it in any place contain any Precept unto this purpose Wherefore it is a particular Law Rule or Command that is intended According unto the Ordinance or Appointment of God Such was the Command that God gave unto Moses for the framing of the Tabernacle See thou make all things according to the Pattern shewed thee in the Mount Particularly it seems to be the Agreement between God and the People that Moses should be the Internuntius the Interpreter between them According unto this Rule Order or divine Constitution Moses read all the words from God out of the Book unto the People Or it may be the Law may here be taken for the whole Design of God in giving of the Law so as that according unto the Law is no more but according unto the Soveraign Wisdom and Pleasure of God in giving of the Law with all things that belong unto its Order and Use. And it is Good for us to look for Gods especial warranty for what we undertake to do in his service The second thing in the words is what Moses did immediately and Directly towards the Dedication or Consecration of this Covenant And there are three things to this purpose mentioned 1 What he made use of 2 How he used it 3 With respect unto what and whom 1. The first is expressed in these words He took the Blood of Calves and Goats with water and Scarlet-wool and Hyssop He took the Blood of the Beasts that were offered for Burnt-offerings and Peace-offerings ver 5 6. Unto this End in their slaying he took all their Blood in Basons and made an equal Division of it The one half he sprinkled on the Altar and the other half he sprinkled on the People That which was sprinkled on the Altar was Gods Part and the other was put on the People Both the Mutual stipulation of God and the Congregation in this Covenant and the Equality of it or the Equity of its Terms were denoted hereby And herein lies the principal force of the Apostles Argument in these words Blood was used in the Dedication of the first Covenant This was the Blood of the Beasts offered in Sacrifice unto God Wherefore both Death and Death by blood-sheding was required unto the Confirmation of a Covenant So also therefore must the new Covenant be confirmed but with Blood and a Sacrifice far more precious than they were This Distribution of Blood that half of it was on the Altar and half of it on the People the one to make Attonement the other to purifie or Sanctifie was to teach the two-fold Efficacy of the Blood of Christ in making Attonement for Sin unto our Justification and the purifying of our Natures in Sanctification 2. With this Blood he took the things mentioned with respect unto its Use which was Sprinkling The manner of it was in part declared before The Blood being put into Basons and having water mixed with it to keep it fluid and aspersible He took a bunch or bundle of Hyssop bound up with Scarlet wool and dipping it into the Basons sprinkled the Blood until it was all spent in that Service This Rite or way of Sprinkling was chosen of God as an expressive token or sign of the effectual Communication of the Benefits of the Covenant unto them that were sprinkled Hence the Communication of the Benefits of the Death of Christ unto Sanctification is called the Sprinkling of his Blood 1 Pet. 1. 2. And our Apostle comprizeth all the effects of it unto that end under the name of the blood of Sprinkling chap. 12. 24. And I fear that those who have used the expression with some contempt when applyed by themselves unto the sign of the Communication of the Benefits of the Death of Christ in Baptisme have not observed that Reverence of Holy things that is required of us For this Symbol of Sprinkling was that which God himself chose and appointed as a meet and apt token of the Communication of Covenant-Mercy that is of his Grace in Christ Jesus unto our Souls And The Blood of the Covenant will not benefit or advantage us without an especial and particular Application of it unto our own Souls and Consciences If it be not as well Sprinkled upon us as it was offered unto God it will not avail us The Blood of Christ was not divided as was that of these Sacrifices the one half being on the Altar the other on the People but the Efficacy of the whole produced both these effects yet so as that the one will not profit us without the other We shall have no Benefit of the Attonement made at the Altar unless we have its efficacy on our own Souls unto their Purification And this we cannot have unless it be sprinkled on us unless particular Application be made of it unto us by the Holy Ghost in and by an especial Act of Faith in our selves 3. The Object of this Act of Sprinkling was the Book it self and all the People The same Blood was on the Book wherein the Covenant was recorded and the People that entred into it But whereas this Sprinkling was for purifying and purging it may be enquired Unto what end the Book it self was sprinkled which was holy and undefiled I Answer There were two things necessary unto the Dedication of the Covenant with all that belonged unto it 1 Attonement 2 Purification and in both these respects it was necessary that the Book it self should be sprinkled 1 As we observed before it was sprinkled as it lay upon the Altar where Attonement was made And this was plainly to signifie that Attonement was to be made by blood for sins committed against that book or the Law contained in it Without this that book would have
it was the Rule of the Government of the Nation And in this sense for such sins as were not Politically to be spared no Sacrifice was allowed 2 That real Spiritual Forgiveness and gracious Acceptance with himself was to be obtained alone by that which was signified by this blood which was the Sacrifice of Christ himself And whereas the sins of the People were of various kinds there were particular Sacrifices instituted to answer that variety This variety of Sacrifices with respect unto the various sorts or kinds of sins for which they were to make Attonement I have elsewhere discussed and explained Their Institution and Order is recorded Levit. 1 2 3 4 5 6 7. And if any Person neglected that especial Sacrifice which was appointed to make Attonement for his especial Sin he was left under the sentence of the Law Politically and Spiritually there was no Remission Yea also there might be there were sins that could not be reduced directly unto any of those for whose Remission sacrifices were directed in particular Wherefore God graciously provided against the Distress or Ruine of the Church on either of these Accounts For whether the People had fallen under the neglect of any of those especial ways of Attonement or had contracted the Guilt of such sins as they knew not how to reduce unto any sort of them that were to be expiated he had gratiously prepared the great Anniversary Sacrifice wherein publick Attonement was made for all the Sins Trangressions and Iniquities of the whole People of what sort soever they were Levit. 16. 21. But in the whole of his Ordinances he established the Rule that without shedding of blood was no Remission There seems to be an Exception in the case of him who was so poor that he could not provide the meanest offering of blood for a Sin-offering For he was allowed by the Law to offer the Tenth part of an Ephah of fine flower for his Sin and it was forgiven him Levit. 5. 11 12 13. Wherefore the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 almost may be here again repeated because of this single case But the Apostle hath respect unto the general Rule of the Law And this exception was not an ordinary Constitution but depended on the Impossibility of the thing it self whereunto it made a gracious Condescension And this Necessity oft-times of it self without any Constitution suspends a positive Law and gives a Dispensation unto the infringers of it So was it in the case of David when he eat of the Shew-bread in his hunger and as to works of Mercy on the Sabbath day which Instances are given by our Saviour himself Wherefore the particular exception on this consideration did rather strengthen then invalidate the general Rule of the Law Besides the nearest approach was made unto it that might be For fine flower is the best of the bread whereby Mans Life is sustained and in the Offering of it the Offerer testified that by his sin he had forfeited his own Life and all whereby it was sustained which was the meaning of the Offering of Blood The Expositors of the Roman Church do here greatly perplex themselves to secure the Sacrifice of their Mass from this destroying sentence of the Apostle For a Sacrifice they would have it to be and that for the Remission of the sins of the living and the dead Yet they say it is an unbloody Sacrifice For if there be any blood shed in it it is the Blood of Christ and then he is Crucified by them afresh every day as indeed in some sense he is though they cannot shed his Blood If it be unbloody the Rule of the Apostle is that it is no way available for the Remission of sins Those that are sober have no way to deliver themselves but by denying the Mass to be a proper Sacrifice for the Remission of Sins which is done expresly by Estius upon the place But this is contrary unto the direct assertions contained in the Mass it self and razeth the very Foundation of it Now if God gave them so much Light under the Old Testament as that they should know believe and profess that without shedding of Blood is no Remission how great is the Darkness of Men under the New Testament who look seek or endeavour any other way after the pardon of sin but only by the Blood of Christ. 2. This is the great Demonstration of the Demerit of sin of the Holiness Righteousness and Grace of God For such was the Nature and Demerit of Sin such was the Righteousness of God with respect unto it that without shedding of Blood it could not be pardoned They are strangers unto the one and the other who please themselves with other imaginations And what Blood must this be That the Blood of Bulls and Goats should take away Sin was utterly impossible as our Apostle declares It must be the Blood of the Son of God Rom. 3 24 25. Act. 20. 28. And herein were glorified both the Love and Grace of God in that he spared not his only Son but gave him up to be a bloody Sacrifice in his Death for us all VER XXIII In the following Verses unto the End of the Chapter the Apostle makes an Application of all that he had discoursed concerning the Services and Sacrifices of the Tabernacle with their use and efficacy on the one hand and the Sacrifice of Christ its nature use and efficacy on the other unto his present Argument Now this was to demonstrate the Excellency Dignity and Vertue of the Priesthood of Christ and the Sacrifice of himself that he offered thereby as he was the Mediator of the New Covenant And he doth it in the way of Comparison as unto what there was of Similitude between them and of opposition as unto what was singular in the Person and Priesthood of Christ wherein they had no share declaring on both accounts the incomparable Excellency of him and his Sacrifice above the Priests of the Law and theirs And hereon he concludes his whole Discourse with an Elegant comparison and opposition between the Law and the Gospel wherein he comprizeth in few words the substance of them both as unto their effects on the Souls of men That wherein in general there was a Similitude in these things is expressed Verse 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is no Difference of Importance in the Translation of these words by any Interpreters of Reputation and singly they have been all of them before spoken unto Only the Syriack renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Similitudes not unaptly VER XXIII It was therefore necessary that the Patterns of things in the Heavens should be purified with these but the Heavenly things themselves with better Sacrifices then these An Entrance is made in these words into the comparison intended For as unto both sorts of Sacrifices compared it is here granted in general that they purged the things whereunto they were applyed But there is a
otherwise The Covenant the Book of the Law and the Tabernacle with all its Vessels were purified in their sacred Dedication unto God and his service Thus were all the Heavenly things themselves purified Christ himself was Sanctified Consecrated Dedicated unto God in his own Blood He Sanctified himself Joh. 17. 19. and that by the Blood of the Covenant Heb. 10. 29. even when he was Consecrated or made perfect through sufferings chap. 2. 10. So was the Church and the whole worship of it dedicated unto God made holy unto him Ephes. 5. 25 26. And Heaven it self was dedicated to be an habitation for ever unto the Mystical Body of Christ in perfect Peace with the Angels above who had never sinned Eph. 1. 10. Heb. 12. 22 23 24. But yet there was moreover a real Purification of the most of these things The Church or the Souls and Consciences of Men were really Cleansed Purified and Sanctified with an internal Spiritual Purification Eph. 5. 25 26. Tit. 2. 14. It was washed in the blood of Christ Rev. 1. 5. and is thereby cleansed from Sin 1 Joh. 1. 7. And Heaven it self was in some sense so Purified as the Tabernacle was because of the sins of the People among whom it was Levit. 16. 16. Sin had entered into Heaven it self in the Apostacy of Angels whence it was not pure in the sight of God Job 15. 15. And upon the sin of man a state of Enmity ensued between the Angels above and Men below so that Heaven was no meet Place for an habitation unto them both until they were reconciled which was done only in the Sacrifice of Christ Eph. 1. 10. Hence if the Heavenly things were not defiled in themselves yet in Relation unto us they were so which is now taken away The Summ is As the Covenant the Book the People the Tabernacle were all purified and dedicated unto their especial ends by the Blood of Calves and Goats wherein was laid the Foundation of all gracious entercourse between God and the Church under the Old Covenant So all things whatever that in the Counsel of God belonged unto the New Covenant the whole Mediation of Christ with all the Spiritual and Eternal Effects of it were Confirmed Dedicated unto God and made effectual unto the ends of the Covenant by the Blood of the Sacrifice of Christ which is the spring from whence Efficacy is communicated unto them all and Moreover the Souls and Consciences of the Elect are Purified and Sanctified from all defilements thereby which work is gradually carried on in them by renewed Applications of the same Blood unto them until they are all presented unto God Glorious without spot or wrinkle or any such thing And we are taught that The one Sacrifice of Christ with what ensued thereon was the only means to render effectual all the Counsels of God concerning the Redemption and Salvation of the Church Eph. 1. 3 4 5 6 7. Rom. 3. 24 25 26. Of these Heavenly things it is said that they were purified with better Sacrifices than these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is added to encrease the signification All sober Expositors agree that here is an Enallage of Number the plural put for the singular The one Sacrifice of Christ is alone intended But because it answered all other Sacrifices exceeded them all in Dignity was of more Use and Efficacy than they all it is so expressed That one Sacrifice which comprized the Vertue Benefit and Signification of all other The Gloss of Grotius on these words is intolerable and justly offensive unto all Pious Souls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he quia non tantum Christi perpessiones intelligit sed eorum qui ipsum sectantur unà cum precibus operibus Misericordiae Is it possible that any Christian should not tremble to joyn the Sufferings of Men and their works with the Sacrifice of Christ as unto the same kind of Efficacy in purifying of these Heavenly things Do they make Attonement for Sin Are they offered unto God for that end Are they sprinkled on these things for their Purification 4. The Modification of the former Proposition belongs unto this also It was necessary these things should be thus purified 1 As that which the Holiness of God required and which therefore in his Wisdom and Grace he appointed 2 As that which in it self was meet and becoming the Righteousness of God Heb. 2. 10. Nothing but the Sacrifice of Christ with the everlasting Efficacy of his most precious Blood could thus purifie the Heavenly things and dedicate the whole new Creation unto God The last thing we shall observe hereon is that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that this Dedication and Purification is ascribed unto Now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a slain Sacrifice a Sacrifice as slain a Sacrifice by Mactation Killing or shedding of blood so is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also Wherefore it is the Sacrifice of Christ in his Death and Blood-shedding that is the Cause of these things Other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of him there was none he offered none For the vindication hereof we must examine the Comment of Schlictingius on this Place His Words are Licet enim non Sanguinem suum Christus deo obtulerit sed se ipsum tamen sine sanguinis effusione offerre se ipsum non potuit neque debuit Ex eo veró quod diximus sit ut Autor Divinus Christum cum victimis legalibus conferens perpetuò fugiat dicere Christi sanguinem fuisse oblatum et nihilominus ut similitudini serviat perpetuò Christi sanguinis fusionem insinuet quae nisi antecessisset haud quaquam tam plena tamque concinna inter Christum victimas antiquas comparatio institui potuisset Ex his ergo manifestum est in illa sancta celestia ad eorum dedicationem emundationemque peragendam victimam pretiosissimam proinde non sanguinem hircorum vitulorum imò ne sanguinem quidem ullum sed ipsum Dei filium idque omnibus mortalis naturae exuviis depositis quo nulla pretiosior sanctior victima cogitari potuit debuisse inferri Ans. 1 The Distinction between Christ offering his Blood and offering himself to God the Foundation of this Discourse is coyned on purpose to pervert the Truth For neither did Christ offer his Blood unto God but in the offering of himself nor did he offer himself unto God but in and by the shedding and offering of his Blood There is no Distinction between Christ offering of himself and offering of his Blood other then between the Being of any thing and the Form and manner of its being what it is 2 That he could not offer himself without the antecedent effusion of his Blood seems a kind concession but it hath the same Design with the preceding Distinction But in the offering of himself he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a slain Sacrifice which was in and by the effusion of his Blood in the very shedding of
God by an entrance into the Holy Place He hath brought them into the last and best Church-state the highest and nearest Relation unto God that the Church is capable of in this World or the Glory of his Wisdom and Grace hath Assigned unto it And this he hath done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for ever so as that there shall never be any Alteration in that Estate whereunto he hath brought them nor any Addition of Priviledge or Advantage be ever made unto it 1. There was a Glorious Efficacy in the One Offering of Christ. 2. The end of it must be effectually accomplished towards all for whom it was Offered or else it is inferiour unto the Legal Sacrifices for they attained their proper end 3. The Sanctification and Perfection of the Church being that end designed in the Death and Sacrifice of Christ all things necessary unto that end must be included therein that it be not frustrate VERSE XV XVI XVII XVIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VERSE 15 16 17 18. Whereof the Holy Ghost also is a witness to us For after that he had said before This is the Covenant that I will make with them after those days saith the Lord I will put my Laws into their Hearts and in their Minds will I write them And their Sins and Iniquities will I remember no more Now where remission of these is there is no more Offering for Sin THe Foundation of the whole preceeding Discourse of the Apostle concerning the Glory of the Priest-hood of Christ and the Efficacy of his Sacrifice was laid in the Description of the New Covenant whereof he was the Mediator which was Confirmed and Ratified by his Sacrifice as the Old Covenant was by the Blood of Bulls and Goats Chap 8. 10 11 12 13. Having now abundantly proved and demonstrated what he designed concerning them both his Priest-hood and his Sacrifice he gives us a Confirmation of the whole from the Testimony of the Holy Ghost in the description of that Covenant which he had given before And because the Crisis which he had brought his Argument and Disputation unto was that the Lord Christ by reason of the dignity of his Person and Office with the everlasting Efficacy of his Sacrifice was to Offer himself but once which virtually includes all that he had before taught and declared including in it an immediate Demonstration of the insufficiency of all those Sacrifices which were often repeated and consequently their removal out of the Church he returns unto those words of the Holy Ghost for the proof of this particular also And he doth it from the Order of the words used by the Holy Ghost as he had Argued before from the Order of the words in the Psalmist ver 8 9. Wherefore there is an Ellipsis in the words which must have a supplement to render the sense perfect For unto that proposition after he had said before ver 11. with what follows ver 16. There must be added in the beginning of the 17. Verse He said after he had said or spoken of the Internal Grace of the Covenant he said this also that their Sins and Iniquities he would remember no more For from these words doth he make his Conclusive inference ver 18. which is the sum of all that he designed to prove There is in the words 1. The Introduction of the Testimony insisted on The Holy Ghost also is a witness unto us The Hebrews might Object unto him as they were ready enough to do it that all those things were but his own Conclusions and Arguings which they would not acquiesce in unless they were Confirmed by Testimonies of the Scripture And therefore I did observe in my First Discourses on this Epistle that the Apostle dealt not with these Hebrews as with the Churches of the Gentiles namely by his Apostolical Authority For which cause he prefixed not his Name and Title unto it But upon their own acknowledged Principles and Testimonies of the Old Testament so manifesting that there was nothing now proposed unto them in the Gospel but that which was foretold promised and represented in the Old Testament and was therefore the Object of the Faith of their Fore-fathers The same way doth he here proceed in and call in the Testimony of the Holy Ghost bearing witness unto the things that he had taught and delivered And there is in the words 1. The Author of this Testimony that is the Holy Ghost and it is ascribed unto him as all that is written in the Scripture is so not only because Holy Men of Old wrote as they were acted by him and so he was the Author of the whole Scripture but because also of his Presence and Authority in it and with it continually Hence whatever is spoken in the Scripture is and ought to be unto us as the immediate Word of the Holy Ghost he continues therein to speak unto us and this gives the reason of 2. The manner of his speaking in this Testimony 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he bears witness to us he doth it actually and constantly in the Scriptures by his Authority therein And he doth so unto us that is not unto us only who Preach and Teach those things not unto the Apostles and other Christian Teachers of the Gospel but unto all of us of the Church of Israel who acknowledge the Truth of the Scriptures and own them as the Rule of our Faith and Obedience So doth he often joyn himself unto them to whom he wrote and spake of by reason of the common alliance between them as Hebrews see Chap. 2. 3. and the Exposition of that place This is that which the Holy Ghost in the Scripture testifies unto us all which should put an end unto all controversies about those things Nothing else is taught you but what is testified before hand by God himself 1. It is the authority of the Holy Ghost alone speaking unto us in the Scripture whereinto all our Faith is to be resolved 2. We are to propose nothing in the Preaching and Worship of the Gospel but what is testified unto by the Holy Ghost not traditions not our own reasons and inventions 3. When an important Truth consonant unto the Scripture is declared it is useful and expedient to confirm it with some express Testimony of Scripture Lastly the manner of the Expression is Emphatical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even also the Holy Spirit himself For herein we are directed unto his Holy Divine person and not an External Operation of Divine Power as the Socinians dream It is that Holy Spirit himself that continueth to speak to us in the Scripture That 's the First thing in the Introduction of the Testimony 2. There are two things in this Testimony of the Holy Ghost The 1. is the matter or substance of it 2. The Order of the things contained in it or spoken by him The Introduction of the former is in the words we have spoken unto that of the
them shall be discovered they will be manifest to have been righteous and within due measure II. Take we heed of every neglect of the Person of Christ or of his Authority lest we enter into some degree or other of the guilt of this great offence III. The sins of men can really reach neither the Person nor Authority of Christ they only do that in desire which in effect they cannot accomplish This doth not take off or extenuate their sin the guilt of it is no less than if they did actually trample upon the Son of God The Second Aggravation of the sin spoken of is its Opposition to the Office of Christ especially his Priestly Office and the Sacrifice that he Offered thereby called here the Blood of the Covenant And that included in it is the frame of their minds in that opposition they counted it an unholy thing both which have a third Aggravation from the use and efficacy of that Blood it is that wherein he was Sanctified For the First In what sence the Blood of Christ was the Blood of the Covenant hath been fully declared on chap. 9. That whereby the new Covenant was ratified confirmed and made effectual as unto all the Grace of it unto them that do believe And it was the foundation of all the following actings of God towards him in his exaltation and of his Intercession See chap. 13. 20. The Blood of the Covenant was the great expression of the Grace of God and of the Love of Christ himself as well as the Cause of all good unto us the center of divine wisdom in all the mediatory actings of Christ the Life and Soul of the Gospel Of this Blood of the Covenant it is said that they who are guilty of the sin intended accounted it an unholy thing they judged it so and dealt with it accordingly Both the judgment of the mind and practice thereupon are intended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is common and opposed unto any thing that is dedicated and consecrated unto God and made sacred Hence it is used for prophane and unholy that which no way belongs unto divine worship They did no longer esteem it as that blood wherewith the New Covenant was sealed confirmed established but as the blood of an ordinary man shed for his crimes which is common and unholy not sacred not of so much use unto the glory of God as the blood of Bulls and Beasts in legal Sacrifices which is the height of impiety And there are many degrees of this sin some Doctrinal some Practical which though they arise not unto the degree here intended yet are they perilous unto the Souls of men Those by whom the efficacy of his blood unto the expiation of sin by making satisfaction and attonement is denyed as 't is by the Socinians will never be able to free themselves from making this blood in some sence a common thing Yea the contempt which hath been cast on the blood of Christ by that sort of men will not be expiated with any other Sacrifices for ever Others do manifest what slight thoughts they have of it in that they place the whole of their Religion within themselves and value their own Light as unto Spiritual advantages above the blood of Christ. And Practically there are but few who trust unto it for their Justification for pardon righteousness and acceptance with God which is in a great measure to account it a Common thing not absolutely but in comparison of that Life Excellency and Efficacy that is in it indeed But as Christ is pretious unto them that believe 1 Pet. 1. 7. so is his Blood also wherewith they are redeemed 1 Pet. 1. 19. Every thing that takes off from an high and glorious esteem of the blood of Christ as the blood of the Covenant is a dangerous entrance into Apostacy Such is the pretended Sacrifice of the Mass with all things of the like nature The last aggravation of this sin with respect unto the blood of Christ is the Nature Use and Efficacy of it it is that wherewith he was sanctified It is not real or internal sanctification that is here intended but it is a separation and dedication unto God in which sence the word is often used And all the disputes concerning the total and final Apostacy from the Faith of them who have been really and internally sanctified from this place are altogether vain Though that may be said of a man in aggravation of his sin which he professeth concerning himself But the difficulty of this Text is concerning whom these words are spoken for they may be referred unto the person that is guilty of the sin insisted on he counts the blood of the Covenant wherewith he himself was sanctified an unholy thing For as at the giving of the Law or the establishing of the Covenant at Sinai the people being sprinkled with the blood of the Beasts that were offered in Sacrifice were sanctified or dedicated unto God in a peculiar manner So those who by Baptism and confession of Faith in the Church of Christ were separated from all others were peculiarly dedicated to God thereby And therefore in this case Apostates are said to deny the Lord that bought them or vindicated them from their slavery unto the Law by his Word and Truth for a season 2 Pet. 2. 1. But the design of the Apostle in the Context leads plainly to another application of these words It is Christ himself that is spoken of who was sanctified and dedicated unto God to be an Eternal high Priest by the blood of the Covenant which he offered unto God as I have shewed before The Priests of old were dedicated and sanctified unto their Office by another and the Sacrifices which he offered for them they could not sanctifie themselves so were Aaron and his Sons sanctified by Moses antecedently unto their offering any Sacrifice themselves But no outward Act of men or Angels could unto this purpose pass on the Son of God He was to be the Priest himself the Sacrificer himself to dedicate consecrate and sanctifie himself by his own Sacrifice in concurrence with the actings of God the Father in his suffering See John 17. 19. Heb. 2. 10. chap. 5. 7 9. chap. 9. 11 12. That precious blood of Christ wherein or whereby he was sanctified and dedicated unto God as the Eternal High-Priest of the Church this they esteemed an unholy thing that is such as would have no such effect as to consecrate him unto God and his Office However men may esteem of any of the Mediatory actings of Christ yet are they in themselves glorious and Excellent So was the Sacrifice of his own Blood even that whereby not only the Church was sanctified but himself also was dedicated as our High Priest for ever 3. The Third aggravation of this Sin is taken from its opposition unto the Spirit of Christ he hath done despight unto the Spirit of Grace And as in
is confirmed with an Oath is better than that which is not so which alone gives the proportion of comparison in this place Many other advantages there were of the Priesthood of Christ and of the New Testament in comparison unto those of old all which encrease the proportion of Difference but at present the Apostle considers only what depends on the Oath of God Wherefore the Design of the Comparison contained in those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is that whereas this Priest after the Order of Melchisedec was designed to be the Surety of another Testament he was confirmed in his office by the Oath of God which gives a Prcheminence both unto his Office and the Testament whereof he was to be a Surety In the Assertion it self that Jesus was made a Surety of a better Testament we may consider 1. what is included or supposed in it and 2. what is literally expressed Three things are included and supposed in this Assertion 1. That there was another Testament that God had made with his People 2. That this was a good Testament 3 That this Testament had in some sense a Surety As unto what is expressed in these words there are four things in them 1. The Name of him who was the subject discoursed of it is Jesus 2. What is affirmed of him he was a Surety 3. How he became so He was made so 4. Whereof he was a Surety and that is of a Testament of God Which 5. is described by its respect unto the other before mentioned and its preference above it it is a better Testament 1. It is supposed that there was another Testament which God had made with his People This the Apostle supposeth in this whole context and at length brings his discourse unto its Head and issue in the eighth Chapter where he expresly compareth the Two Testaments the one with the other Now this was the Covenant or Testament that God made with the Hebrews on Mount Sinai when he brought them out of Egypt as is expresly declared in the ensuing Chapters whereof we must treat in its proper place 2. It is supposed that this was a Good Testament It was so in it self as an effect of the Wisdom and Righteousness of God For all that he doth is good in it self both naturally and morally nor can it otherwise be And it was of Good Use unto the Church namely unto them who looked unto the end of it and used it in its proper design Unto the Body of the People indeed as far as they were carnal and looked only on the one hand for temporal Benefits by it or on the other for Life and Salvation it was an heavy yoke yea the Ministration of Death With respect unto such Persons and Ends it contained Statutes that were not Good Commandments that could not give Life and was every way unprofitable But yet in it self it was on many Accounts Good Just and Holy 1. As it had an Impression upon it of the Wisdom and Goodnesse of God 2 As it was instructive in the nature and demerit of Sin 3. As it directed unto and represented the only means of deliverance by Righteousnesse and Salvation in Christ. 4. As it established a Worship which was very Glorious and Acceptable unto God during its Season But as we shall shew afterwards it came short in all excellencies and worth of this whereof Christ is the Surety 3. It is supposed that this Testament had a Mediator For this New Testament having a Surety the other must have so also But who this was must be inquired 1. Some would have our Lord Jesus Christ to be the Surety of that Testament also For so our Apostle affirms in general There is one God and one Mediator between God and Man the Man Christ Jesus who gave himself a ransome for all to be Testified in due time 1 Tim. 2. 5 6. Be the Covenant or Testament what or which it will there is but one Mediator between God and Man Hence our Apostle says of him that Jesus Christ is the same yesterday to day and for ever Chap. 13. 8. If therefore he be the only Mediator to day under the New Testament he was so also yesterday under the Old Answ. 1. There is some difference between a Mediator at large and such a Mediator as is withal a Surety And however on any Account Christ may be said to be the Mediator of that Covenant he cannot be said to be the Surety of it 2. The place in Timothy cannot intend the Old Covenant but is exclusive of it For the Lord Christ is there called a Mediator with respect unto the Ransome that he paid in his death and bloodshedding This respected not the confirmation of the Old Covenant but was the Abolition of it and the Old was confirmed with the Blood of Beasts as the Apostle expresly declares Chap. 9. 18. 19. 3. The Lord Christ was indeed in his Divine Person the immediate Administrator of that Covenant the Angel and Messenger of it on the behalf of God the Father but this doth not constitute him a Mediator properly For a Mediator is not of one but God is one 4. The Lord Christ was a Mediator under that Covenant as to the original Promise of Grace and the efficacy of it which were administred therein but he was not the Mediator and Surety of it as it was a Covenant For had he been so he being the same yesterday to day and for ever that Covenant could have never been disanulled 2. Some assert Moses to have been the Surety of the Old Testament For so it is said that the Law was given by the Disposition of Angels in the hand of a Mediator Gal. 3. 19. That is of Moses whom the People desired to be the internuncius between God and them Exod. 20. 19. Deut. 5. 24. Chap. 18. 16. Answ. 1. Moses may be said to be the Mediator of the Old Covenant in a general sense inasmuch as he went between God and the People to declare the Will of God unto them and to return the profession of Obedience from them unto God But he was in no sense the Surety thereof For on the one side God did not appoint him in his stead to give Assurance of his fidelity unto the People This he took absolutly unto himself in those words wherewith all his Laws were prefaced I am the Lord thy God Nor did he nor could he on the other side undertake unto God for the People and so could not be esteemed in any sense the Surety of the Covenant 2. The Apostle hath no such argument in hand as to compare Christ with Moses nor is he treating of that Office wherein he compares him with him and prefers him above him which was his Prophetical Office whereof he had before discoursed Chap. 3 4 5 6 7. VVherefore 3. It was the High Priest alone who was the Surety of that Covenant It was made and confirmed by sacrifices Psal. 50. 5. as we
speaking of this former Covenant he says it was become old and so ready to disappear Wherefore it is not the Covenant of Works made with Adam that is intended when this other is said to be a better Covenant Secondly There were other faederal Transactions between God and the Church before the giving of the Law on Mount Sinai Two of them there were into which all the rest were resolved 1. The first Promise given unto our first Parents immediately after the Fall This had in it the nature of a Covenant grounded on a Promise of Grace and requiring Obedience in all that received the Promise 2. The Promise given and sworn unto Abraham which is expresly called the Covenant of God and had the whole nature of a Covenant in it with a solemn outward Seal appointed for its confirmation and establishment Hereof we have treated at large on the Sixth Chapter Neither of these nor any Transaction between God and man that may be reduced unto them as Explanations Renovations or Confirmations of them are the first Covenant here intended For they are not only consistent with the New Covenant so as that there was no necessity to remove them out of the way for its Introduction but did indeed contain in them the essence and nature of it and so were confirmed therein Hence the Lord Christ himself is said to be a Minister of the Circumcision for the Truth of God to confirm the Promises made to the Fathers Rom. 15. 8. As he was the Mediator of the New Covenant he was so far from taking off from or abolishing those Promises that it belonged unto his Office to confirm them Wherefore 3. The other Covenant or Testament here supposed whereunto that whereof the Lord Christ was the Mediator is preferred is none other but that which God made with the People of Israel on Mount Sinai So it is expresly affirmed ver 9. The Covenant which I made with your Fathers in the day I took them by the hand to lead them out of the Land of Egypt This was that Covenant which had all the Institutions of Worship annexed unto it Chap. 9. 1 2 3. whereof we must treat afterwards more at large With respect hereunto it is that the Lord Christ is said to be the Mediator of a better Covenant that is of another distinct from it and more excellent It remains unto the Exposition of the words that we enquire what was this Covenant whereof our Lord Christ was the Mediator and what is here affirmed of it This can be no other in general but that which we call the Covenant of Grace And it is so called in opposition unto that of Works which was made with us in Adam For these two Grace and Works do divide the ways of our Relation unto God being diametrically opposite and every way inconsistent Rom. 11. 6. Of this Covenant the Lord Christ was the Mediator from the foundation of the world namely from the giving of the first Promise Rev. 13. 8. For it was given on his Interposition and all the benefits of it depended on his future actual Mediation But here ariseth the first difficulty of the Context and that in two things For 1 If this Covenant of Grace was made from the Beginning and that the Lord Christ was the Mediator of it from the first then where is the priviledge of the Gospel state in opposition unto the Law by vertue of this Covenant seeing that under the Law also the Lord Christ was the Mediator of that Covenant which was from the Beginning 2 If it be the Covenant of Grace which is intended and that be opposed unto the Covenant of Works made with Adam then the other Covenant must be that Covenant of Works so made with Adam which we have before disproved The Answer hereunto is in the word here used by the Apostle concerning this New Coxenant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose meaning we must inquire into I say therefore that the Apostle doth not here consider the New Covenant absolutely and as it was virtually administred from the foundation of the world in the way of a Promise For as such it was consistent with that Covenant made with the people in Sinai And the Apostle proves expresly that the renovation of it made unto Abraham was no way abrogated by the giving of the Law Gal. 3. 17. There was no interruption of its administration made by the introduction of the Law But he treats of such an establishment of the New Covenant as wherewith the old Covenant made at Sinai was absolutely inconsistent and which was therefore to be removed out of the way Wherefore he considers it here as it was actually compleated so as to bring along with it all the Ordinances of Worship which are proper unto it the dispensation of the Spirit in them and all the spiritual Priviledges wherewith they are accompanied It is now so brought in as to become the entire Rule of the Churches Faith Obedience and Worship in all things This is the meaning of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 established say we But it is reduced into a fixed state of a Law or Ordinance All the Obedience required in it all the Worship appointed by it all the Priviledges exhibited in it and the Grace administred with them are all given for a Statute Law and Ordinance unto the Church That which before lay hid in Promises in many things obscure the principal Mysteries of it being a Secret hid in God himself was now brought to light and that Covenant which had invisibly in the way of a Promise put forth its efficacy under Types and Shadows was now solemnly sealed ratified and confirmed in the Death and Resurrection of Christ. It had before the confirmation of a Promise which is an Oath it had not the confirmation of a Covenant which is blood That which before had no visible outward Worship proper and peculiar unto it is now made the only Rule and Instrument of Worship unto the whole Church nothing being to be admitted therein but what belongs unto it and is appointed by it This the Apostle intends by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the legal establishment of the New Covenant with all the Ordinances of its Worship Hereon the other Covenant was disannulled and removed and not only the Covenant itself but all that System of Sacred Worship whereby it was administred This was not done by the making of the Covenant at first Yeal all this was superinduced into the Covenant as given out in a Promise and was consistent therewith When the New Covenant was given out only in the way of a Promise it did not introduce a Worship and Priviledges expressive of it Wherefore it was consistent with a form of Worship Rites and Ceremonies and those composed into a yoke of Bondage which belonged not unto it And as these being added after its giving did not overthrow its nature as a Promise so they were inconsistent with it when it was compleated
if it did neither abrogate the first Covenant of Works and come in the room thereof nor disannul the Promise made unto Abraham then unto what end did it serve or what benefit did the Church receive thereby I answer 1. There hath been with respect unto Gods dealing with the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a certain dispensation and disposition of times and seasons reserved unto the sovereign will and pleasure of God Hence from the beginning he revealed himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as seemed good unto him Chap. 1. 1. And this Dispensation of times had a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fulness assigned unto it wherein all things namely that belong unto the Revelation and Communication of God unto the Church should come to their height and have as it were the last hand given unto them This was in the sending of Christ as the Apostle declares Eph. 1. 10. That in the dispensation of the fulness of times he might bring all unto an Head in Christ. Until this season came God dealt variously with the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in manifold or various wisdom according as he saw it needful and useful for it in that season which it was to pass through before the fulness of times came Of this nature was his entrance into the Covenant with the Church at Sinai the Reasons whereof we shall immediately inquire into In the mean time if we had no other Answer to this Enquiry but only this that in the order of the disposal or dispensation of the seasons of the Church before the fulness of times came God in his manifold wisdom saw it necessary for the then present state of the Church in that season we may well acquiesce therein But 2. The Apostle acquaints us in general with the ends of this dispensation of God Gal. 3. 19 20 21 22 23 24. Wherefore then serveth the Law it was added because of transgressions till the seed should come to whom the Promise was made and it was ordained by Angels in the hand of a Mediator Now a Mediator is not of one but God is one Is the Law then against the Promises of God God forbid for if there had been a Law given which could have given Life verily Righteousness should have been by the Law But the Scripture hath concluded all under sin that the Promise by Faith of Jesus Christ might be given to them that believe But before Faith came we were kept under the Law shut up unto the Faith which should afterwards be revealed Wherefore the Law was our Schoolmaster to bring us unto Christ that we might be justified by Faith Much light might be given unto the mind of the Holy Ghost in these words and that in things not commonly discerned by Expositors if we should divert unto the opening of them I will at present only mark from them what is unto our present purpose There is a double Enquiry made by the Apostle with respect unto the Law or the Covenant of Sinai 1 Unto what end in general it served 2 Whether it were not contrary to the Promise of God Unto both these the Apostle answereth from the Nature Office and Work of that Covenant For there were as hath been declared two things in it First A Revival and Representation of the first Covenant of Works with its Sanction and Curse Secondly A direction of the Church unto the Accomplishment of the Promise From these two doth the Apostle frame his Answer unto the double Enquiry laid down And unto the first Enquiry Unto what end it served he answers it was added because of transgressions The Promise being given there seems to have been no need of it why then was it added to it at that season it was added because of transgressions The fulness of time was not yet come wherein the Promise was to be fulfilled accomplished and established as the onely Covenant wherein the Church was to walk with God or the Seed was not yet come as the Apostle here speaks to whom the Promise was made In the mean time some order must be taken about sin and transgression that all the order of things appointed of God were not overflowed by them And this was done two ways by the Law 1 By reviving the Commands of the Covenant of Works with the sanction of Death it put an awe on the minds of men and set bounds unto their lusts that they should not dare to run forth into that excess which they were naturally inclined unto It was therefore added because of transgressions that in the declaration of Gods severity against them some Bounds might be fixed unto them for the knowledge of Sin is by the Law 2 To shut up Unbelievers and such as would not seek for Righteousness Life and Salvation by the Promise under the Power of the Covenant of Works and Curse attending it It concluded or shut up all under sin saith the Apostle ver 20. This was the end of the Law for this end was it added as it gave a revival unto the Covenant of Works Unto the second Enquiry which ariseth out of this Supposition namely That the Law did convince of sin and condemn for sin which is whether it be not then contrary to the grace of God The Apostle in like manner returns a double Answer taken from the second use of the Law before insisted on with respect unto the Promise And First He says that although the Law doth thus rebuke sin convince of sin and condemn for sin so setting bounds unto Transgressions and Transgressors yet did God never intend it as a means to give Life and Righteousness nor was it able so to do The end of the Promise was to give Righteousness Justification and Salvation all by Christ to whom and concerning whom it was made But this was not the end for which the Law was revived in the Covenant of Sinai For although in itself it requires a perfect Righteousness and gives a Promise of Life thereon He that doth these things he shall live in them yet it could give neither Righteousness nor Life unto any in the state of sin see Rom. 8. 3. Chap. 10. 4. Wherefore the Promise and the Law having divers ends they are not contrary to one another Secondly Saith he The Law had a great respect unto the Promise and was given of God for this very end that it might lead and direct men unto Christ which is sufficient to answer the Question proposed at the beginning of this Discourse about the ends of this Covenant and the advantage which the Church received thereby What hath been spoken may suffice to declare the Nature of this Covenant in general and two things do here evidently follow wherein the substance of the whole Truth contended for by the Apostle doth consist 1. That whil'st the Covenant of Grace was contained and proposed only in the Promise before it was solemnly confirmed in the Blood and Sacrifice of Christ and
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4 The property of it it is a New Covenant 1. He who gives this Testimony is included in tht word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he saith For finding fault with them he saith He who complains of the People for breaking the Old Covenant promiseth to make the New So in the next Verse it is expressed Saith the Lord. The Ministry of the Prophet was made use of in the declaration of these words and things but they are properly his words from whom they are by immediate inspiration 1. He saith that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Lord is the formal object of our faith and obedience Hereinto are they to be refered herein do they acquiesce and in nothing else will they so do All other foundations of Faith as thus saith the Pope or thus saith the Church or thus said our Ancestors are all but delusions Thus saith the Lord gives rest and peace 2. There is the Note of Introduction calling unto attendance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold It is always found eminent either in itself or in some of its circumstances that is thus performed For the word calls for a more than ordinary diligence in the consideration of an attention unto what is proposed And it was needful to signalize this Promise for the People unto whom it was given were very difficultly drawn from their adherence unto the Old Covenant which was inconsistent with that now promised And there seems to be somewhat more intimated in this word besides a call unto especial attention And that is that the thing spoken of is plainly proposed unto them concerned so as that they may look upon it and behold it clearly and speedily And so is this New Covenant here proposed so evidently and plainly both in the entire nature and properties of it that unless men wilfully turn away their eyes they cannot but see it 2. Where God placeth a Note of Observation and Attention we should carefully fix our Faith and Consideration God sets not any of his marks in vain And if upon the first view of any place or thing so signalized the evidence of it doth not appear unto us we have a sufficient call unto farther diligence in our enquiry And if we are not wanting unto our Duty we shall discover some especial impression of Divine Excellency or another upon every such thing or place 3. The things and concernments of the New Covenant are all of them Objects of the best of our consideration As such are they here proposed and what is spoken of the declaration of the nature of this Covenant in the next Verse is sufficient to confirm this Observation 3. The time is prefixed for the accomplishment of this Promise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The days come Known unto God are all his works from the foundation of the world and he hath determined the times of their accomplishment As to the particular precise times or seasons of them whilest they are future he hath reserved them unto himself unless where he hath seen good to make some especial Revelation of them So he did of the times of the sojourning of the children of Israel in Egypt of the Babylonish Captivity and of the coming of the Messiah after the return of the People Dan. 9. But from the giving of the first Promise wherein the foundation of the Church was laid the accomplishment of it is frequently referred unto the latter days See our Exposition on Chap. 1. ver 1. Hence under the Old Testament the days of the Messiah were called the world to come as we have shewed Chap. 2. 5. And it was a Periphrasis of him that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 11. 3. He that was to come And the Faith of the Church was principally exercised in the expectation of his coming And this time is here intended And the expression in the Original is in the Present Tense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The days coming not the days that come but the days come And two things are denoted thereby 1. The near approach of the days intended The time was now hastening apace and the Church was to be awaken'd unto the expectation of it And this accompanied with their earnest desires and prayers for it which were the most acceptable part of the Worship of God under the Old Testament 2. A certainty of the thing itself was hereby fixed in their minds Long expectation they had of it and now stood in need of new security especially considering the tryal they were falling into in the Babylonish Captivity For this seemed to threaten a defeat of the Promise in the casting away of the whole Nation The manner of the expression is suited to confirm the Faith of them that were real Believers among them against such fears Yet we must observe that from the giving of this Promise unto the accomplishment of it was near 600 years And yet about 90 years after the Prophet Malachi speaking of the same season affirms That the Lord whom they sought should suddenly come unto his Temple Mal. 3. 1. Ob. There is a time limited and fixed for the accomplishment of all the Promises of God and all the Purposes of his Grace towards the Church See Hab. 2. 3 4. And the Consideration hereof is very necessary unto Believers in all Ages 1. To keep up their hearts from desponding when difficulties against their accomplishment do arise and seem to render it impossible Want hereof hath turn'd aside many from God and caused them to cast their lot and portion into the world 2 To preserve them from putting themselves on any irregular ways for their accomplishment 3 To teach them to search diligently into the wisdom of God who hath disposed times and seasons as unto his own glory so unto the tryal and real benefit of the Church 4. The Subject matter of the Promise given is a Covenant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The LXX render it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Testament And that is more proper in this place than a Covenant For if we take Covenant in a strict and proper sense it hath indeed no place between God and man For a Covenant strictly taken ought to proceed on equal terms and a proportionate consideration of things on both sides But the Covenant of God is founded on Grace and consists essentially in a free undeserved Promise And therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Covenant is never spoken of between God and man but on the part of God it consists in a free Promise or a Testament And a Testament which is the proper signification of the word here used by the Apostle is suited unto this place and nothing else For 1 Such a Covenant is intended as is ratified and confirmed by the death of him that makes it And this is properly a Testament For this Covenant was confirmed by the death of Christ and that both as it was the death
by consequence For as was said when God took them by the hand by his grace and patience he lifted up the hand of his power by the mighty works which he wrought among their Adversaries What he did in Egypt at the Red Sea in the Wilderness is all included herein These things made the day mentioned eminent and glorious It was a great day wherein God so magnified his name and power in the sight of all the world 4. All these things had respect unto and issued in that actual deliverance which God then wrought for that People And this was the greatest mercy which that People ever were or ever could be made partakers of in that condition wherein they were under the Old Testament As unto the outward part of it consider what they were delivered from and what they were led into and it will greatly appear to be as great an outward mercy as humane nature is capable of But besides it was gloriously typical and representative of their own and the whole Churches spiritual deliverance from Sin and Hell from our bondage to Satan and a glorious traduction into the liberty of the Sons of God And therefore did God engrave the memorial of it on the Tables of Stone I am the Lord thy God which brought thee out of the Land of Egypt out of the House of Bondage For what was typified and signified thereby is the principal motive unto Obedience throughout all Generations Nor is any moral Obedience acceptable unto God that doth not proceed from a sense of spiritual deliverance And these things are here called over in this promise of giving a new Covenant partly to mind the People of the mercies which they had sinned against and partly to mind them that no concurrence of outward mercies and priviledges can secure our Covenant-relation unto God without the special mercy which is administred in the New Covenant whereof Jesus Christ is the Mediator and Surety Thus great on all accounts was the day and the glory of it wherein God made the Old Covenant with the People of Israel yet had it no glory in comparison of that which doth excell The light of the Sun of Glory was on this day seven fold as the light of seven days Isa. 30. 26. A perfection of light and glory was to accompany that day and all the glory of Gods work and his rest therein the light of seven days was to issue in it From the things we have observed it is fully evident both what was the Covenant that God made and who were the Fathers with whom it was made The Covenant intended it is none other but that made at Sinai in the third month after the coming of the People out of Egypt Exod. 19. 1. which Covenant in the nature use and end of it we have before described And the Fathers were those of that Generation those who came out of Egypt and solemnly in their own persons they and their Children entred into the Covenant and took upon them to do all that was required therein whereon they were sprinkled with the blood of it Exod. 24. 3 4 5 6 7 8. Deut. 5. 27. It is true all the Posterity of the People unto whom the Promise was now given were bound and obliged by that Covenant no less than those who first received it But those only are intended in this place who actually in their own persons enter'd into Covenant with God Which consideration will give light unto what is affirmed that they brake this Covenant or continued not in it A comparison being intended between the two Covenants this is the first general part of the foundation of it with respect unto the Old The second part of it is in the event of making this Covenant and this is expressed both on the part of Man and God or in what the People did towards God and how he carried it towards them thereon 1. The event on the part of the People in these words Because they continued not in my Covenant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in the Original is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is sometimes a Relative sometimes a Redditive which or because If we follow our Translation because it seems to give a reason why God made a Covenant with them not like the former namely because they continued not in the former or brake it But this indeed was not the reason of it The reason I say why God made this new Covenant not according unto the former was not because they abode not in the first This could be no reason of it nor any motive unto it It is therefore mentioned only to illustrate the grace of God that he would make this New Covenant notwithstanding the sin of those who brake the former as also the excellency of the Covenant itself whereby those who are taken into it shall be preserved from breaking of it by the grace which it doth administer Wherefore I had rather render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here by which as we render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Prophet which my Covenant or for for they abode not And if we render it because it respects not Gods making a New Covenant but his rejecting them for breaking the Old That which is charged on them is that they continued not they abode not in the Covenant made with them This God calls his Covenant They continued not in my Covenant because he was the Author of it the sole contriver and proposer of its terms and promises 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They brake they rescinded removed it made it void The Hebrew word expresseth the matter of fact what they did they brake or made void the Covenant the word used by the Apostle the manner how they did it namely by not continuing faithful in it not abiding by the terms of it The use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto this purpose hath been before declared And what is intended hereby we must enquire 1. God made this Covenant with the People in Sinai in the authoritative proposition of it unto them and thereon the people solemnly accepted of it and took it upon themselves to observe do and fulfill the terms and conditions of it Exod. 19. 8. especially Chap. 24. 3 7. The people answered with one voice all the words which the Lord hath said we will do And all that the Lord hath said we will do and be obedient So Deut. 5. 27. Hereupon the Covenant was ratified and confirmed between God and them and thereon the blood of the Covenant was sprinkled on them Exod. 24. 8. This gave that Covenant its solemn Ratification 2. Having thus accepted of Gods Covenant and the terms of it Moses ascending again into the Mount the people made the Golden Calf And this fell out so suddenly after the making of the Covenant that the Apostle expresseth it by they
then upon our Conjectures to supply other words into it than what are contained in it This is not to explain but to corrupt the Scripture Wherefore one learned man Pocock in Miscellan hath endeavoured to prove that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by all Rules of Interpretation in this place must signifie to despise and neglect and ought to have been so Translated And this he confirms from the use of it in the Arabick Language The Reader may find it in the place referred unto with great satisfaction My apprehensions are grounded on what I have before observed and proved The Apostle neither in this nor in any other place doth bind up himself precifely unto the Translation of the words but infallibly gives us the sense and meaning and so he hath done in this place For whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies an Husband or to be an Husband or a Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being added unto it in construction as it is here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is as much as jure usus sum Maritali I exercised the right power and authority of an Husband towards them I dealt with them as a Husband with a Wife that breaketh Covenant that is saith the Apostle I regarded them not with the love tenderness and affection of an Husband So he dealt indeed with that generation which so suddenly brake Covenant with him He provided no more for them as unto the enjoyment of the inheritance he took them not home unto him in his habitation his resting place in the Land of Promise but he suffered them all to wander and bear their Whoredoms in the Wilderness until they were consumed So did God exercise the Right and Power and Authority of an Husband towards a Wife that had broken Covenant And herein as in many other things in that dispensation did God give a representation of the nature of the Covenant of Works and the issue of it 4 There is a confirmation of the truth of these things in that expression Saith the Lord. This Assertion is not to be extended unto the whole matter or the promise of the introduction of the New Covenant For that is secured with the same expression v. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Lord. But it hath a peculiar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in it being added in the close of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and respects only the sin of the People and Gods dealing with them thereon And this manifests the meaning of the preceding words to be Gods severity towards I used the authority of a Husband I regarded them not as a Wife any more saith the Lord. Now God thus uttereth his severity towards them that they might consider how he will deal with all those who despise break or neglect his Covenant So saith he I dealt with them and so shall I deal with others who offend in an alike manner This was the issue of things with them with whom the first Covenant was made They received it entred solemnly into the bonds of it took upon themselves expresly the performance of its terms and conditions were sprinkled with the blood of it but they continued not in it and were dealt withall accordingly God used the right and authority of an Husband with whom a Wise breaketh Covenant he neglected them shut them out of his house he deprived them of their Dowry or Inheritance and slew them in the Wilderness On this Declaration God promiseth to make another Covenant with them wherein all these evils should be prevented This is the Covenant which the Apostle designs to prove better and more excellent than the former And this he doth principally from the Mediator and Surety of it compared with the Aaronical Priests whose office and service belonged wholly unto the administration of that first Covenant And he confirms it also from the nature of this Covenant itself especially with respect unto its efficacy and duration And hereunto this Testimony is express evidencing how this Covenant is everlasting by the grace administred in it preventive of that evil success which the former had by the sin of the people Hence he says of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not according unto it a Covenant agreeing with the former neither in promises efficacy nor duration For what is principally promised here namely the giving of a new heart Moses expresly affirms that it was not done in the administration of the first Covenant It is neither a Renovation of that Covenant nor a Reformation of it but utterly of another nature by whose introduction and establishment that other was to be abolished abrogated and taken away with all the Divine Worship and Service which was peculiar thereunto And this was that which the Apostle principally designed to prove and convince the Hebrews of And from the whole we may observe sundry things Obs. 1. No Covenant between God and man ever was or ever could be stable and effectual as unto the ends of it that was not made and confirmed in Christ. God first made a Covenant with us in Adam There was nothing therein but the meer defectibility of our natures as we were creatures that could render it ineffectual And from thence did it proceed In him we all sinned by breach of Covenant The Son of God had not then interposed himself nor undertaken on our behalf The Apostle tells us that in him all things consist without him they have no consistency no stability no duration So was this other Covenant immediately broken It was not confirmed by the blood of Christ. And those who suppose that the efficacy and stability of the present Covenant doth depend solely on our own will and diligence had need not only to assert our nature free from that depravation which it was under when this Covenant was broken but also from that defectibility that was in it before we fell in Adam And such as neglecting the interposition of Christ do betake themselves unto imaginations of this kind surely know little of themselves and less of God 2. No external administration of a Covenant of Gods own making no obligation of mercy on the minds of men can enable them unto stedfastness in Covenant obedience without an effectual influence of grace from and by Jesus Christ. For we shall see in the next Verses that this is the onely provision which is made in the wisdom of God to render us stedfast in obedience and his Covenant effectual unto us 3. God in making a Covenant with any in proposing the terms of it retains his right and authority to deal with persons according to their deportment in and towards that Covenant They brake my Covenant and I regarded them not 4. Gods casting men out of his especial care upon the breach of his Covenant is the highest judgment that in this world can fall on any persons And we are concerned in all these things For although the Covenant of Grace be stable and effectual unto all who are really partakers
which is intended is properly a Testament or a Testamentary disposition of good things It is the Will of God in and by Jesus Christ his death and bloodshedding to give freely unto us the whole inheritance of grace and glory And under this notion the Covenant hath no condition nor are any such either expressed or intimated in this place Obs. 1. The Covenant of Grace as reduced into a form of a Testament confirmed by the blood of Christ doth not depend on any condition or qualification in our persons but in a free grant and donation of God and so are all the good things prepared in it 2. The Precepts of the Old Covenant are turned all of them into Promises under the New Their preceptive commanding power is not taken away but grace is promised for the performance of them So the Apostle having declared that the People brake the Old Covenant adds that in the New grace shall be supplied for all the Duties of Obedience that are required of us 3. All things in the New Covenant being proposed unto us by the way of promise it is Faith alone whereby we may attain a participation of them For Faith onely is the grace we ought to exercise the duty we ought to perform to render the promises of God effectual to us Heb. 3. 1. 4. Sense of the loss of an interest in and participation of the benefits of the Old Covenant is the best preparation for receiving the mercies of the New Thirdly The Author of this Covenant is God himself I will make it saith the Lord. This is the third time that this expression saith the Lord is repeated in this Testimony The work expressed in both the parts of it the disannulling of the Old Covenant and the establishment of the New is such as calls for this solemn interposition of the authority veracity and grace of God I will do it saith the Lord. And the mention hereof is thus frequently inculcated to beget a reverence in us of the work which he so emphatically assumes unto himself And it teacheth us that God himself in and by his own soveraign Wisdom Grace Goodness Allsufficiency and Power is to be considered as the onely Cause and Author of the New Covenant Or the abolishing of the Old Covenant with the introduction and establishment of the New is an act of the meer soveraign wisdom grace and authority of God It is his gracious disposal of us and of his own grace That whereof we had no contrivance nor indeed the least desire Fourthly It is declared who this New Covenant is made withall With the House of Israel ver 8. They are called distinctly the House of Israel and the House of Judah The distribution of the Posterity of Abraham into Israel and Judah ensued upon the division that fell among the people in the days of Rehoboam Before they were called Israel only And as before they were mentioned distinctly to testifie that none of the Seed of Abraham should be absolutely excluded from the grace of the Covenant however they were divided among themselves so here they are all jointly expressed by their ancient name of Israel to manifest that all distinctions on the account of precedent Priviledges should be now taken away that all Israel might be saved But we have shewed before that the whole Israel of God or the Church of the Elect are principally intended hereby Fifthly The Time of the accomplishment of this Promise or making of this Covenant is expressed After those days There are various conjectures about the sense of these words or the determination of the time limited in them Some suppose respect is had unto the time of giving the Law on Mount Sinai Then was the Old Covenant made with the Fathers But after those days another should be made But whereas that time those days were so long past before this Prophesie was given out by Jeremy namely about 800 years it was impossible but that the New Covenant which was not yet given must be after those days Wherefore it was to no purpose so to express it that it should be after those days seeing it was impossible that otherwise it should be Some think that respect is had unto the Captivity of Babylon and the return of the People from thence For God then shewed them great kindness to win them unto Obedience But neither can this time be intended for God then made no New Covenant with the People but strictly obliged them unto the terms of the Old Mal. 4. 3 4 5. But when this New Covenant was to be made the old was to be abolished and removed as the Apostle expresly affirmeth ver 13. The promise is not of new obligation or new assistance unto the observance of the Old Covenant but of making a New one quite of another nature which then was not done Some judge that these words After those days refer unto what went immediately before And I regarded them not which words include the total rejection of the Jews After those days wherein both the House of Judah and Israel shall be rejected I will make a New Covenant with the whole Israel of God But neither will this hold the Tryal For 1 Supposing that expression And I regarded them not to intend the rejection of the Jews yet it is manifest that their excision and cutting off absolutely was not in nor for their non-continuance in the Old Covenant or not being faithful therein but for the rejection of the New when proposed unto them Then they fell by unbelief as the Apostle fully manifests Chap. 3. of this Epistle and Rom. 11. Wherefore the making of the New Covenant cannot be said to be after their rejection seeing they were rejected for their-refusal and contempt of it 2 By this interpretation the whole House of Israel or all the natural Posterity of Abraham would be utterly excluded from any interest in this Promise But this cannot be allowed For it was not so de facto a Remnant being taken into Covenant which though but a remnant in comparison of the whole yet in themselves so great a multitude as that in them the Promises made unto the Fathers were confirmed Nor on this Supposition would this Prediction of a New Covenant have been any promise unto them or any of them but rather a severe denunciation of judgment But it is said expresly that God would make this Covenant with them as he did the former with their Fathers which is a promise of grace and mercy Wherefore after those days is as much as in those days an indeterminate season for a certain So in that day is frequently used in the Prophets Isa. 24. 21 22. Zech. 12. 11. A time therefore certainly future but not determined is all that is intended in this expression After those days And herewith most Expositors are satisfied Yet is there as I judge more in the words Those days seem to me to comprize the whole time alotted unto the oeconomy of
Lord Christ had not yet actually offered himself unto God nor made Atonement for Sin Howbeit by vertue of the Eternal Agreement that was between the Father and him concerning what he should accomplish in the fulness of time the benefit of what he was so to do was applied unto them that do believe they were saved by Faith even as we are Hence is he called a Lamb slain from the foundation of the world that is in and from the giving of the first Promise 2. Although the coming of his Person was promised and his Sacrifice variously shadowed out or represented unto the Church yet their perception and understanding thereof was weak and dark proportionate unto the means of its Revelation Hence whatever were its vertue and efficacy yet was it not in it self and its own nature made manifest 3. There were many blessed Priviledges that attended the opening of this way in the actual existence of it in the oblation of Christ which the Church of the old Testament was not acquainted with nor made partaker of And although these things belonged not unto the essence of the way yet they did so as unto our entrance into it We could not without them that is the Administration of the spirit in Gospel-Ordinances make use of this way though prepared and set open unto the Glory of God and our own spiritual advantage Wherefore the plain open manifestation of the way into the Holiest which the Apostle denies unto the Church under the old Testament consists in these three things 1. In the actual exhibition of Christ in the flesh and his Sacrifice of himself making atonement for sin For hereby alone was the way laid open unto an access with boldness into the gracious presence of God Without this the Law and its Curse were like the Cherubims and flaming Sword that turned every way to keep sinners from drawing nigh unto God Hereby were they removed a new and living way being consecrated for our access unto him 2. In the full plain declaration of the nature of his Person and of his Mediation And therefore although the Gospel be not this way in the Precepts of obedience which it gives unto us yet is it the declaration and manifestation of this way and our sole direction how to make use of it or how to enter by it into the most Holy Place This they enjoyed not under the old Testament but were limited unto typical institutions directing the Priests how to enter into the Sanctuary made with hands which were but an obscure representation of these things 3. In the Introduction or Revelation and Establishment of those Priviledges of Gospel-worship whereby believers are led comfortably into the presence of God as our Apostle declares cap. 10. 19 20. For they are full of Light and Grace and a Guide unto all the steps of faith and obedience in this way Hereunto may be added all those things which we have declared to belong unto that perfection or consummation of the Church-state which the Law could not bring it unto on chap. 7. ver 11. In these things consisted that manifestation of the way into the most Holy Place which is here denyed unto the old Testament 4. The continuance of this state is added Whilst the first Tabernacle was standing 1. By the first Tabernacle the Apostle understands not that first Part of the Tabernacle into which the Priests entred continually accomplishing the divine services which before he had so called But he intends the whole Tabernacle with respect unto the true Tabernacle of the Body of Christ which succeeded into its room Neither yet doth he understand precisely that Tent or Tabernacle which was erected in the wilderness which was not in itself of any long continuance nor designed thereunto For it was only suited unto the service of the Church whilest it was in an unsettled condition But he intends the whole worship instituted together with it and belonging unto it celebrated afterwards in the Temple according unto the Laws of that Tabernacle For there was the same worship and the same order of things in the one and the other and so the same signification made at first by the Holy Ghost in the constitution of the Tabernacle was still continued under the Temple also 2. It was continued whilst this first Tabernacle or the Tabernacle in this sense was standing Having its station that is according unto the mind of God it had its state and use in the Church This it had absolutely until the death of Christ and no longer For until then both the Lord Christ himself and all his Disciples continued the observation of all its services according to the mind of God For he was made under the Law of it whilst it was in force Declaratively it continued until the day of Pentecost For then was in the coming of the Holy Ghost the foundation of the Gospel-Church State Order and Worship solemnly laid whereon a new way of worship being established the abrogation of the old was declared And this was yet farther made known by the Determination put unto the Observation of it by the Holy Ghost among the Gentile converts in the Council of the Apostles and Elders at Ierusalem Actually it continued until the destruction of the Temple City and People some years after Its first station it had in Gods appointment the second in his connivence and the third in his patience It is the first of these that is here intended The Tabernacle that is the Laws and Service of it preserved its station and use in the Church by Gods ordinance and appointment unto the Death of Christ. Then did he pronounce concerning it and all things belonging unto it It is finished Then was the Vail rent and the way into the Holiest laid open Then was peace with God publickly confirmed by the blood of the Cross Ephes. 2. 14 15. and the nature of the way of our access unto him made known And some things we may hence observe which also tend unto the further explication of the mind of the Holy Ghost in the Text. 1. Although the Lord Christ were not actually exhibited in the flesh under the old Testament nor had actually offered himself unto God for us yet had Believers then an access into the Grace and favour of God though the way the cause and means of it was not manifestly declared unto them The Apostle doth not exclude them all from the Grace and Favour of God but only shew their disadvantage in comparison of Believers under the Gospel in that this way was not manifested unto them 2. The design of the Holy Ghost in all the Tabernacle Ordinances and Institutions of worship was to direct the faith of Believers unto what was signifyed by them 3. Typical Institutions attended diligently unto were sufficient to direct the faith of the Church unto the expectation of the real expiation of sin and acceptance with God thereon God was never wanting unto the Church in what was
by the Apostle is destroyed by this Artifice especially if it be not considered as a meer Comparison but as the Relation that was between the Type and the Antitype For that is the nature of the Comparison that the Apostle makes between the entrance of the High Priest into the Holy Place and the entrance of Christ into Heaven That there may be such a Comparison that there may be such a Relation between these things it is needful that they should really agree in that wherein they are compared and not by Force or Artifice be fitted to make some kind of Resemblance the one of the other For it is to no purpose to compare things together which disagree in all things much less can such things be the Types one of another Wherefore the Apostle declares and allows a treble dissimilitude in the Comparates or between the Type and the Antitype For Christ entred by his own Blood the High Priest by the Blood of Calves and Goats Christ onely once the High Priest every year Christ into Heaven the High Priest into the Tabernacle made with hands But in other things he confirms a similitude between them namely in the entrance of the High Priest into the Holy Place by the Blood of his Sacrifice or with it But by these men this is taken away and so no ground of any Comparison left only the Apostle makes use of an ambiguous word to frame an appearance of some similitude in the things compared whereas indeed there is none at all For unto these ends he says by the Blood whereas he ought to have said with the Blood but if he had said so there would have been no appearance of any similitude between the things compared For they allow not Christ to enter into the Holy Place by or with his own Blood in any sense not by vertue of it as offered in Sacrifice for us nor to make application of it unto us in the fruits of his Oblation for us And what similitude is there between the High Priest entring into the Holy Place by the Blood of the Sacrifice that he had offered and the Lord Christ's entring into Heaven without his own Blood or any respect unto the vertue of it as offered in Sacrifice 3 This Notion of the Sacrifice or Oblation of Christ to consist onely in his appearance in Heaven without Flesh or Blood as they speak overthrows all the Relation of Types or Representations between it and the Sacrifices of old Nay on that supposition they were suited rather to deceive the Church than instruct it in the Nature of the great Expiatory Sacrifice that was to be made by Christ. For the universal Testimony of them all was that Atonement and Expiation of Sin was to be made by Blood and no otherwise But according unto these men Christ offered not himself unto God for the Expiation of our Sins until he had neither Flesh nor Blood 4 They say it 's true he offered himself in Heaven fuso prius sanguine But it is an order of Time and not of Causality which they intend His Blood was shed before but therein was no part of his Offering or Sacrifice But herein they expresly contradict the Scripture and themselves It is by the Offering of Christ that our Sins are expiated and Redemption obtained This the Scripture doth so expresly declare as that they cannot directly deny it But these things are constantly ascribed unto the Blood of Christ and the shedding of it and yet they would have it that Christ offered himself then only when he had neither Flesh nor Blood They encrease this confusion in their ensuing Discourse Aliter enim ex parte Christi res sese habuit quam in illo antiquo In antiquo illo ut in aliis quae pro peccato lege divina constituta erant non offerebatur ipsum animal mactatum hoc est nec in odorem suavitatis ut Scriptura loquitur adolebatur sed renes ejus adeps tantum nec inferebatur in Sancta sed illius sanguis tantum In Christi autem Sacrificio non sanguis ipsius quem mactatus effudit sed ipse offerri in illa Sancta coelestia ingredi debuit Idcirco infra ver 14. dicitur seipsum non vero sanguinem suum Deo obtulisse licet alias comparatio cum Sacrificiis expiatoriis postulare videretur ut hoc posterius potius doceretur 1. Here they fully declare that according to their Notion there was indeed no manner of similitude between the things compared but that as to what they are compared in they were opposite and had no agreement at all The ground of the comparison in the Apostle is that they were both by Blood and this alone For herein he allows a dissimilitude in that Christ was by his own Blood that of the High Priests by the Blood of Calves and Goats But according unto the sense of these men herein consists the difference between them that the one was with Blood and the other without which is expresly contradictory to the Apostle 2. What they observe of the Sacrifices of old that not the Bodies of them but only the Kidneys and Fat were burned and the Blood only carried into the Holy Place is neither true nor any thing to their purpose For 1 the whole Bodies of the Expiatory Sacrifices were burnt and consumed with fire and this was done without the Camp Lev. 16. 27. to signifie the suffering of Christ and therein the offering of his Body without the City as the Apostle observes Chap. 13. 11 12. 2 They allow of no use of the Blood in Sacrifices but only as to the carrying of it into the Holy Place which is expresly contradictory unto the main end of the Institution of Expiatory Sacrifices For it was that by their Blood Atonement should be made on the Altar Lev. 17. 11. Wherefore there is no Relation of Type and Antitype no similitude for a ground of comparison between the Sacrifice of Christ and that of the High Priest if it was not made by his Blood 3 Their observation that in ver 14. the Lord Christ is said to offer Himself and not to offer his Blood is of no value For in the offering of his Blood Christ offered himself or he offered himself by the offering of his Blood his Person giving the efficacy of a Sacrifice unto what he offered And this is undeniably asserted in that very Verse For the purging of our Consciences from dead works is the Expiation of Sin But Christ even according to the Socinians procured the Expiation of Sin by the offering of himself Yet is this here expresly assigned unto his Blood How much more shall the Blood of Christ purge your Consciences from dead works Wherefore in the offering of himself he offered his Blood They add as the Exposition of these words He entred into the Holiest Ingressus in Sancta necessario ad Sacrificium istud requiritur Nec ante Oblatio in qua
many accounts 1 Of the Subject Matter of it which are things eternal none of them are carnal or temporal The state of Bondage from which we are delivered by it in all its causes was spiritual not temporal and the effects of it in liberty grace and glory are eternal 2 Of its Duration It was not for a season like that of the people out of Egypt or the deliverances which they had afterwards under the Judges and on other occasions They endured in their effects only for a season and afterwards new troubles of the same kind overtook them But this was eternal in all the effects of it none that are partakers of it do ever return into a state of Bondage So 3 it endures in those effects unto all eternity in Heaven it self 3. This Redemption Christ obtained by his Blood Having done all in the Sacrifice of himself that was in the Justice Holiness and Wisdom of God required thereunto it was wholly in his power to confer all the benefits and effects of it on the Church on them that do believe And sundry things we may observe from this Verse 1. The Entrance of our Lord Iesus Christ as our High Priest into Heaven to appear in the presence of God for us and to save us thereby unto the uttermost was a thing so great and glorious as could not be accomplished but by his own blood No other Sacrifice was sufficient unto this end Not by the Blood of Bulls and Goats The reason hereof the Apostle declares at large Chap. 10. 5 6 7 8 9 10. Men seldom rise in their thoughts unto the greatness of this Mystery Yea with the most this Blood of the Covenant wherewith he was sanctified unto the remainder of his work is a common thing The ruine of Christian Religion lies in the slight thoughts of men about the Blood of Christ and pernicious Errors do abound in opposition unto the true nature of the Sacrifice which he made thereby Even the faith of the best is weak and imperfect as to the comprehension of the glory of it Our relief is that the uninterrupted contemplation of it will be a part of our blessedness unto eternity But yet whil'st we are here we can neither understand how great is the salvation which is tendred unto us thereby nor be thankful for it without a due consideration of the way whereby the Lord Christ entred into the Holy Place And he will be the most humble and most fruitful Christian whose faith is most exercised most conversant about it 2. Whatever difficulty lay in the way of Christ as unto the accomplishment and perfection of the work of our Redemption he would not decline them nor desist from his undertaking whatever it cost him Sacrifice and Burnt-offering thou would'st not have then said I Lo I come to do thy Will O God He made his way into the Holy Place by his own Blood What was required of him for us that we might be saved he would not decline though never so great and dreadful and surely we ought not to decline what he requires of us that he may be honoured 3. There was an Holy Place meet to receive the Lord Christ after the Sacrifice of himself and a sutable Reception for such a Person after so glorious a Performance It was a place of great glory and beauty whereinto the High Priest of old entred by the Blood of Calves and Goats the visible pledges of the presence of God were in it whereunto no other person might approach But our High Priest was not to enter into any Holy Place made with hands unto outward visible pledges of the presence of God but into the Heaven of Heavens the place of the glorious residence of the Majesty of God it self 4. If the Lord Christ entred not into the Holy Place until he had finished his work we may not expect an entrance thereinto until we have finished ours He fainted not nor waxed weary until all was finished And it is our duty to arm our selves with the same mind 5. It must be a glorious Effect which had so glorious a Cause and so it was even Eternal Redemption 6. The Nature of our Redemption the way of its procurement with the Duties required of us with respect thereunto are greatly to be considered by us VER XIII XIV THere is in these Verses an Argument and Comparison But the Comparison is such as that the ground of it is laid in the Relation of the Comparates the one unto the other namely that the one was the Type and the other the Antitype otherwise the Argument will not hold For although it follows that he who can do the greater can do the less whereon an Argument will hold à majori ad minus yet it doth not absolutely do so that if that which is less can do that which is less then that which is greater can do that which is greater which would be the force of the Argument if there were nothing but a naked comparison in it But it necessarily follows hereon if that which is less in that less thing which it doth or did was therein a Type of that which was greater in that greater thing which it was to effect And this was the case in the thing here proposed by the Apostle The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The words have no difficulty in them as to their Grammatical Sense nor is there any considerable variation in the rendring of them in the old Translations Only the Syriac retains 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from ver 11. instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used And both that and the Vulgar place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in the foregoing Verse contrary unto all Copies of the Original as to the order of the words For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Vulgar reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per Spiritum Sanctum The Syriac follows the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Eternal Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Original Copies vary some reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our but most 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your which our Translators follow For if the blood of Bulls and of Goats and the ashes of an Heifer sprinkling the unclean sanctifieth unto the purifying of the flesh How much more shall the blood of Christ who through the eternal Spirit offered himself without spot unto God purge your Conscience from dead works to serve the living God The words are Argumentative in the form of an Hypothetical Syllogism wherein the Assumption of the Proposition is supposed as proved before That which is to be confirmed is what was asserted in the words foregoing namely That the Lord Iesus Christ by his blood hath obtained for us eternal redemption This the Causal Redditive Conjunction For doth manifest whereunto the Note of a Supposition If is premised as a Note of an Hypothetical Argumentation There are two Parts of
that was the ground of his Resurrection He was brought again from the dead through the blood of the Covenant And the efficacy of his death depends on his Resurrection only as the evidence of his acceptance with God therein 5 That Christ confirmed his Doctrine by his Blood that is because he rose again All these Principles I have at large refuted in the Exercitations about the Priesthood of Christ and shall not here again insist on their examination This is plain and evident in the words unless violence be offered unto them namely that the Blood of Christ that is his suffering in Soul and Body and his obedience therein testified and expressed in the shedding of his Blood was the procuring cause of the expiation of our Sins the purging of our Consciences from dead works our justification sanctification and acceptance with God thereon And There is nothing more destructive unto the whole Faith of the Gospel than by any means to evacuate the immediate efficacy of the Blood of Christ. Every opinion of that tendency breaks in upon the whole mystery of the wisdom and grace of God in him It renders all the Institutions and Sacrifices of the Law whereby God instructed the Church of Old in the Mystery of his Grace useless and unintelligible and overthrows the foundation of the Gospel The second thing in the words is the means whereby the Blood of Christ came to be of this efficacy or to produce this effect And that is because in the shedding of it he offered himself unto God through the eternal Spirit without spot Every word is of great importance and the whole Assertion filled with the mystery of the wisdom and grace of God and must therefore be distinctly considered There is declared what Christ did unto the End mentioned and that is expressed in the matter and manner of it 1 He offered himself 2 To whom that is to God 3 How or from what principle by what means by the eternal Spirit 4 With what qualifications without spot He offered himself To prove that his Blood purgeth our Sins he affirms that he offered himself His whole Humane Nature was the Offering the way of its Offering was by the shedding of his Blood So the Beast was the Sacrifice when the Blood alone or principally was offered on the Altar For it was the Blood that made Atonement So it was by his Blood that Christ made Atonement but it was his Person that gave it efficacy unto that end Wherefore by Himself the whole Humane Nature of Christ is intended And that 1 Not in distinction or separation from the Divine For although the Humane Nature of Christ his Soul and Body only was offered yet he offered himself through his own eternal Spirit This Offering of himself therefore was the Act of his whole Person both Natures concurred in the Offering though one alone was offered 2 All that he did or suffered in his Soul and Body when his Blood was shed is comprised in this Offering of himself His Obedience in Suffering was that which rendred this Offering of himself a Sacrifice of a sweet smelling savor unto God And he is said thus to offer himself in opposition unto the Sacrifices of the High Priest under the Law They offered Goats and Bulls or their blood but he offered himself This therefore was the Nature of the Offering of Christ It was a Sacred Act of the Lord Christ as the High Priest of the Church wherein according unto the Will of God and what was required of him by vertue of the eternal Compact between the Father and him concerning the Redemption of the Church he gave up himself in the way of most profound Obedience to do and suffer whatever the Iustice and Law of God required unto the expiation of Sin expressing the whole by the shedding of his Blood in answer unto all the Typical Representations of this his Sacrifice in all the Institutions of the Law And this Offering of Christ was proper Sacrifice 1 From the Office whereof it was an Act it was so of his Sacerdotal Office he was made a Priest of God for this end that he might thus offer himself and that this Offering of himself should be a Sacrifice 2 From the Nature of it For it consisted in the sacred giving up unto God the thing that was offered in the present destruction or consumption of it This is the Nature of a Sacrifice it was the destruction and consumption by Death and Fire by a sacred Action of what was dedicated and offered unto God So was it in this Sacrifice of Christ. As he suffered in it so in the giving himself up unto God in it there was an effusion of his Blood and the destruction of his Life 3 From the End of it which was assigned unto it in the wisdom and sovereignty of God and in his own intention which was to make Atonement for Sin which gives an Offering the formal Nature of an Expiatory Sacrifice 4 From the way and manner of it For therein 1. He sanctified or dedicated himself unto God to be an Offering Iohn 17. 19. 2. He accompanied it with Prayers and Supplications Heb. 5. 7. 3. There was an Altar which sanctified the Offering which bore it up in its Oblation which was his own Divine Nature as we shall see immediately 4. He kindled the Sacrifice with the fire of Divine Love acting it self by zeal unto God's Glory and compassion unto the souls of men 5. He tendred all this unto God as an Atonement for Sin as we shall see in the next words This was the free real proper Sacrifice of Christ whereof those of old were only Types and obscure Representations the Prefiguration hereof was the sole cause of their Institution And what the Socinians pretend namely that the Lord Christ offered no real Sacrifice but only what he did was called so Metaphorically by the way of allusion unto the Sacrifices of the Law is so far from truth as that there never had been any such Sacrifices of Divine Appointment but only to prefigure this which alone was really and substantially so The Holy Ghost doth not make a forced accommodation of what Christ did unto those Sacrifices of old by way of allusion and by reason of some resemblances but shews the uselesness and weakness of those Sacrifices in themselves any farther but as they represented this of Christ. The Nature of this Oblation and Sacrifice of Christ is utterly overthrown by the Socinians They deny that in all this there was any offering at all they deny that his shedding of his Blood or any thing which he did or suffered therein either actually or passively his obedience or giving himself up unto God therein was his Sacrifice or any part of it but only somewhat required previously thereunto and that without any necessary cause or reason But his Sacrifice his Offering of himself they say is nothing but his appearance in Heaven and the Presentation of himself before
a compleat relief in this condition two things are necessary 1 A discharge of Conscience from a sense of the guilt of sin or the condemning power of it whereby it deprives us of peace with God and of boldness in access unto him 2 The cleansing of the Conscience and consequently our whole persons from the inherent defilement of sin The first of these was typified by the blood of Bulls and Goats offered on the Altar to make Atonement The latter was represented by the sprinkling of the unclean with the Ashes of the Heiser unto their purification Both these the Apostle here expresly ascribes unto the Blood of Christ and we may briefly enquire into three things concerning it 1 On what ground it doth produce this blessed effect 2 The way of its operation and efficacy unto this end 3 The Reason whence the Apostle affirms that it shall much more do this than the legal Ordinances could sanctifying unto the purifying of the flesh 1. The grounds of its efficacy unto this purpose are three 1. That it was Blood offered unto God God had ordained that Blood should be offered on the Altar to make Atonement for sin or to purge Conscience from dead works That this could not be really effected by the Blood of Bulls and Goats is evident in the nature of the things themselves and demonstrated in the event Howbeit this must be done by Blood or all the institution of legal Sacrifices were nothing but means to deceive the minds of men and ruine their souls To say that at one time or other real Atonement is not to be made for Sin by Blood and Conscience thereby to be purged and purified is to make God a Lyar in all the Institutions of the Law But this must be done by the Blood of Christ or not at all 2 It was the Blood of Christ. Of Christ the Son of the living God Mat. 16. 18. whereby God purchased his Church with his own Blood Acts 20. 28. The dignity of his Person gave efficacy unto his Office and Offering No other person in the discharge of the same Offices that were committed unto him could have saved the Church and therefore all those by whom his Divine Person is denied do also evacuate his Offices By what they ascribe unto them it is impossible the Church should be either sanctified or saved They resolve all into a meer Act of Sovereign Power in God which make the Cross of Christ of none effect 3 He offered this Blood or himself by the eternal Spirit Though Christ in his Divine Person was the Eternal Son of God yet was it the humane nature only that was offered in Sacrifice Howbeit it was offered by and with the concurrent actings of the Divine Nature or Eternal Spirit as we have declared These things make the Blood of Christ as offered meet and fit for the accomplishment of this great effect 2. The second Enquiry is concernig the way whereby the Blood of Christ doth thus purge our Conscience from dead works Two things as we have seen are contained therein 1 The expiation or taking away the guilt of sin that Conscience should not be deterred thereby from an access unto God 2 The cleansing of our souls from vicious defiling habits inclinations and acts or all inherent uncleanness Wherefore under two considerations doth the Blood of Christ produce this double effect First As it was offered so it made Atonement for Sin by giving satisfaction unto the Justice and Law of God This all the expiatory Sacrifices of the Law did prefigure this the Prophets foretold and this the Gospel witnesseth unto To deny it is to deny any real efficacy in the Blood of Christ unto this end and so expresly to contradict the Apostle Sin is not purged from the Conscience unless the guilt of it be so removed as that we may have peace with God and boldness in access unto him This is given us by the Blood of Christ as offered Secondly As it is sprinkled it worketh the second part of this effect And this sprinkling of the Blood of Christ is the communication of its sanctifying vertue unto our souls see Eph. 5. 26 27. Tit. 2. 14. so doth the Blood of Christ the Son of God cleanse us from all our sins 1 John 1. 7. Zech. 13. 2. 3. The Reason why the Apostle affirms that this is much more to be expected from the Blood of Christ than the Purification of the Flesh was from legal Ordinances hath been before spoken unto The Socinians plead on this place that this effect of the death of Christ doth as unto us depend on our own duty If they intended no more but that there is duty required on our part unto an actual participation of it namely Faith whereby we receive the Atonement we should have no difference with them But they are otherwise minded This purging of the conscience from dead works they would have to consist in two things 1 Our own relinquishment of sin 2 The freeing us from the punishment due to sin by an act of power in Christ in Heaven The first they say hath therein respect unto the blood of Christ in that thereby his doctrine was confirmed in obedience whereunto we forsake sin and purge our minds from it The latter also relates thereunto in that the sufferings of Christ were antecedent unto his Exaltation and Power in Heaven Wherefore this effect of the blood of Christ is what we do our selves in obedience unto his doctrine and what he doth thereon by his power and therefore may well be said to depend on our duty But all this while there is nothing ascribed unto the blood of Christ as it was offered in Sacrifice unto God or shed in the offering of himself which alone the Apostle speaks unto in this place Others chuse thus to oppose it This purging of our consciences from dead works is not an immediate effect of the death of Christ but it is a benefit contained therein which upon our faith and obedience we are made partakers of But 1 This is not in my judgment to interpret the Apostles words with due reverence he affirms expresly that the blood of Christ doth purge our conscience from dead works that is it doth make such an Atonement for sin and Expiation of it as that conscience shall be no more pressed with it nor condemn the sinner for it 2 The blood of Christ is the immediate cause of every effect assigned unto it where there is no concurrent nor intermediate cause of the same kind with it in the production of that effect 3 It is granted that the actual communication of this effect of the death of Christ unto our Souls is wrought according unto the method which God in his sovereign wisdom and pleasure hath designed And herein 1 the Lord Christ by his blood made actual and absolute Atonement for the sins of all the Elect. 2 This Atonement is proposed unto us in the Gospel Rom. 3. 25. 3 It
Testator Where a man hath nothing to give or bequeath he can make no Testament For that is nothing but his Will concerning the disposal of his own Goods after his decease So is it in this New Testament All the Goods of Grace and Glory were the Property the Inheritance of Christ firmly instated in him alone For he was appointed Heir of all things But in his death as a Testator he made a Bequeathment of them all unto the Elect appointing them to be Heirs of God Coheirs with himself And this also is required unto the nature and essence of a Testament 3. In a Testament there is always an absolute Grant made of the Goods bequeathed without condition or limitation So is it here also the Goods and Inheritance of the Kingdom of Heaven are bequeathed absolutely unto all the Elect so as that no intervenience can defeat them of it And what there is in the Gospel which is the Instrument of this Testament that prescribes Conditions unto them that exacts terms of Obedience from them it belongs unto it as it is a Covenant and not as a Testament Yet 4. It is in the Will and Power of the Testator in and by his Testament to assign and determine both the time season and way whereby those to whom he hath bequeathed his Goods shall be admitted unto the actual possession of them So is it in this case also The Lord Christ the great Testator hath determined the way whereby the Elect shall come to be actually possest of their Legacies namely by Faith that is in him Acts 26. 18. So also he hath reserved the time and season of their Conversion in this world and entrance into future glory in his own hand and power And these things belong unto the Illustration of the Comparison insisted on although it be only one thing that the Apostle argues from it touching the necessity of the death of the Testator But notwithstanding these instances of agreement between the New Covenant and the Testaments of men whereby it appears to have in it in sundry respects the nature of a Testament yet in many things there is also a disagreement between them evidencing that it is also a Covenant and abideth so notwithstanding what it hath of the nature of a Testament from the death of the Testator As 1. A Testator amongst men ceaseth to have any right in or use of the Goods bequeathed by him when once his Testament is of force And this is by reason of death which destroys all title and use of them But our Testator devests himself neither of Right nor Possession nor of the use of any of his Goods And this follows on a twofold difference the one in the Persons the other in the Goods or things bequeathed 1 In the Persons For a Testator amongst men dyeth absolutely he liveth not again in this world but lieth down and riseth not until the Heavens be no more Hereon all Right unto and all use of the Goods of this life ceaseth for ever Our Testator dyed actually and really to confirm his Testament but 1 He dyed not in his whole Person 2 In that Nature wherein he dyed he lived again and is alive for evermore Hence all his Goods are still in his own power 2 In the things themselves For the Goods bequeathed in the Testaments of men are of that nature as that the Propriety of them cannot be vested in many so as that every one should have a right unto and the enjoyment of all but in one onely But the spiritual good things of the New Testament are such as that in all the riches and fulness of them they may be in the possession of the Testator and of those also unto whom they are bequeathed Christ parts with no Grace from himself he diminisheth not his own Riches nor exhausts any thing from his own Fulness by his communication of it unto others Hence also 2. In the Wills of men if there be a Bequeathment of Goods made unto many no one can enjoy the whole Inheritance but every one is to have his own share and Portion only But in and by the New Testament every one is made Heir to the whole Inheritance All have the same and every one hath the whole For God himself thence becomes their Portion who is All unto All and All unto every one 3. In Humane Testaments the Goods bequeathed are such only as either descended unto the Testators from their Progenitors or were acquired during their lives by their own industry By their death they obtained no new Right or Title unto any thing only what they had before is now disposed of according unto their Wills But our Testator according unto an antecedent Contract between God the Father and him purchased the whole Inheritance by his own blood obtaining for us eternal Redemption 4. They differ principally in this That a Testament amongst men is no more but meerly so it is not moreover a Solemn Covenant that needs a confirmation suited thereunto The bare signification of the Will of the Testator witnessed unto is sufficient unto its constitution and confirmation But in this Mystery the Testament is not meerly so but a Covenant also Hence it was not sufficient unto its force and establishment that the Testator should dye only but it was also required that he should offer himself in Sacrifice by the shedding of his blood unto its confirmation These things I have observed because as we shall see the Apostle in the progress of his discourse doth not confine himself unto this Notion of a Testament but treats of it principally as it had the Nature of a Covenant And we may here observe 1. It is a great and gracious Condescension in the Holy Spirit to give Encouragement and Confirmation unto our Faith by a Representation of the Truth and reality of spiritual things in those which are temporal and agreeing with them in their general nature whereby they are presented unto the common understandings of Men. This way of proceeding the Apostle calls a speaking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 3. 15. After the manner of men Of the same kind were all the Parables used by our Saviour For it is all one whether these Representations be taken from things real or from those which according unto the same Rule of Reason and Right are framed on purpose for that end 2. There is an irrevocable Grant of the whole Inheritance of Grace and Glory made unto the Elect in the New Covenant Without this it could not in any sense have the Nature of a Testament nor that Name given unto it For a Testament is such a free Grant and nothing else And our best Plea for them for an interest in them for a participation of them before God is from the free Grant and Donation of them in the Testament of Jesus Christ. 3. As the Grant of these things is free and absolute so the Enjoyment of them is secured from all interveniences by the
Dedication of the first Covenant So in particular by the Addition of those Particles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 21. which we well render moreover he plainly intimates that what he affirms of the Tabernacle and the vessels of its Ministry was that which was done afterwards at another time and not when the Covenant was first confirmed On these Grounds we shall see that the Account given of these things by the Apostle is a necessary Exposition of the Record made of them by Moses and no more 1. He affirms that Moses took the blood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Calves and Goats And there is a double difficulty herein For 1 The blood that Moses so used was the blood of Oxen Exod. 24. 5 6. which seems not to be well rendered by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Calves But this hath no weight in it For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word there used signifies all Cattle of the Herd great and small every thing that is generis bovini And there is no necessity from the words that we should render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there by Oxen nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here by Calves we might have rendered both words by Bullocks But 2 There is no mention at all of Goats in the story of Moses and as we observed it is here omitted by the Syriack Translator but without cause Ans. 1. There were two sorts of offerings that were made on this occasion 1 Burnt-offerings 2 Peace-offerings Exod. 24. 5. They offered burnt-offerings and Sacrificed Peace-offerings The distinct expression of them proves the offerings to have been destinct 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They offered burnt offerings and they sacrificed or slew Peace-offerings and as for the Peace-offerings it is said that they were of Bullocks or Oxen but it is not said of what sort the burnt-offerings were Yea and it may be that although Bullocks only are mentioned yet that Goats also were Sacrificed in this Peace-offering For it is so far from being true what Ribera observes on the Place that a Goat was never offered for a Peace-offering that the contrary unto it is directly expressed in the Institution of the Peace-offering Deut. 3. 12. Wherefore the Blood of Goats might be used in the Peace-offering though it be not mentioned by Moses But 2. The Apostle observes that one End of the Sacrifice at the Dedication of the first Covenant was purging and making Attonement ver 22 23. For in all Solemn Sacrifices blood was sprinkled on the Holy Things to purify them and make Attonement for them Deut. 16. 14 19 20. Now this was not to be done but by the blood of an expiatory Sacrifice it was not to be done by the blood of Peace-offerings Wherefore the Burnt-offerings mentioned by Moses were expiatory Sacrifices to purge and make Attonement And this Sacrifice was principally of Goats Deut. 16. 7. wherefore the Text of Moses cannot be well understood without this Exposition of the Apostle And we may add hereunto also that although the blood of the Peace-offering was sprinkled on the Altar Deut. 3. 13. yet was it not Sprinkled on the People as this blood was wherefore there was the use of the blood of Goats also as a Sin-offering in this great Sacrifice 3. In the Dedication of the Priests these two sorts of offerings were conjoyned namely Peace-offerings and Sin-offerings or burnt offerings for Sin as here they were And therein expresly the blood of Goats was used namely in the Sin-offerings as the blood of Bullocks was in the Peace-offering Lev. 9. 3 4. Neither is there mention any where of burnt-offerings or Sin-offerings and Peace-offerings to be offered together but that one of them was of Goats and therefore was so infallibly at this Time as the Apostle declares 2. It is affirmed in the Text that he took the Blood with Water Scarlet-wool and Hyssop and Sprinkled it But there is mention of none of these things in the story of Moses but only that he sprinkled the blood But the Answer hereunto is plain and easie Blood under the Law was sprinkled either in less or greater quantities Hereon there were two ways of sprinkling the one was with the finger when a small quantity of blood it may be some few drops of it were to be sprinkled it was done with the finger Levit. 8. 15. Chap. 16. 13. The Quantity being small though the blood were immixed and almost congealed it might be so sprinkled But there was a Sprinkling whereunto a greater proportion of blood was required as namely when an house was to be sprinkled and thereby purifyed This was done by mixing running water with the blood and then sprinkling it with Scarlet-wool and Hyssop Levit. 14. 50 51 52. For these things were needful thereunto The water prevented the blood from being so congealed as that it would not be sprinkled in any quantity The Scarlet-wool took up a quantity of it out of the Vessel wherein it was and the Bunch of Hyssop was the Sprinkler Whereupon when Moses Sprinkled the Altar Book and People he did it by one of these two ways for other there was none The First way he could not do it namely with his finger because it was to be done in a great quantity For Moses took that half of it that was to be sprinkled on the People and put it into basons Exod. 24. 6 8. It was therefore infallibly done this Latter way according as our Apostle declares 3. It is added by the Apostle that he sprinkled the Book which is not expressed in the Story But the Design of the Apostle is to express at large the whole Solemnity of the confirmation of the first Covenant especially not to omit any thing that blood was applyed unto because in the application he referrs the Purification and Dedication of all things belonging unto the new Covenant unto the blood of Christ. And this was the order of the things which concerned the Book Moses coming down from the Mount told the People by word of Mouth all things which God had spoken unto him or the Sum and Substance of the Covenant which he would make with them ver 5. And Moses came and told the People all the words of the Lord that is the words spoken on Mount Sinai the ten Commandments and all the Judgments of the Lord that is all the Laws contained in Chap. 21 22 23. with this Title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these are the judgments Chap. 21. 1. Upon the Oral Rehearsal of these words and Judgments the People gave their consent unto the Terms of the Covenant The People answered with one voice all the words which the Lord hath said we will do ver 3. Hereon Moses made a Record or wrote all the words of the Lord in a Book ver 4. This being done the Altar and Pillars were prepared ver 4. And it is evident that the Book which he had written was laid on the Altar though it be not expressed When this was done he
and all our Service to be Reasonable Wherefore although the Prescription of such Rites be an Act of Soveraign Pleasure yet God will not oblige us unto the Observance of them but by vertue of a Covenant between him and us wherein we voluntarily consent unto and accept of the Terms of it whereby those Ordinances of worship are prescribed unto us And it will hence follow 1. That Men mistake themselves when they suppose that they are interested in a Church-state by Tradition Custom or as it were by Chance they know not how There is nothing but Covenanting with God that will enstate us in this Priviledge And therein we do take upon our selves the observance of all the Terms of the New Covenant And they are of two sorts 1 Internal and Moral in Faith Repentance and Obedience 2 Such as concern the external worship of the Gospel in the Ordinances and Institutions of it Without such a Covenant formally or virtually made there can be no Church-state I speak not at all of any such Covenants as men may make or have made among themselves and with God upon a mixture of things Sacred Civil and Political with such sanctions as they find out and agree upon among themselves For whatever may be the Nature Use or End of such Covenants they no way belong unto that concerning which we treat For no Terms are to be brought hereinto but such as belong directly unto the Obedience and Ordinances of the New Testament Nor was there any thing to be added unto or taken from the express Terms of the Old Covenant whereby the Church-state of Israel was constituted And this was the entire Rule of Gods dealing with them The only Question concerning them was whether they had kept the Terms of the Covenant or no. And when things fell into disorder among them as they did frequently as the sum of Gods charge against them was that they had broken his Covenant so the Reformation of things attempted by their Godly Kings before and others after the Captivity was by reducing the People to renew this Covenant without any Addition Alteration or Mixture of things of another nature 2. That so much disorder in the Worship of God under the Gospel hath entered into many Churches and that there is so much negligence in all sorts of Persons about the Observance of Evangelical Institutions so little conscientious care about them or Reverence in the use of them or benefit received by them it is all much from hence that men understand not aright the Foundation of that Obedience unto God which is required in them and by them This indeed is no other but that solemn Covenant between God and the whole Church wherein the Church takes upon it self their due observance This renders our Obedience in them and by them no less necessary than any Duties of Moral Obedience whatever But this being not considered as it ought Men have used their supposed Liberty or rather fallen into great Licentiousness in the use of them and few have that conscientious regard unto them which it is their Duty to have 2. Approbation of the Terms of the Covenant Consent unto them and solemn Acceptance of them are required on our part unto the establishment of any Covenant between God and us and our Participation of the Benefits of it Thus Solemnly did the People here enter into Covenant with God whereby a peculiar Relation was established between him and them The meer Proposal of the Covenant and the Terms of it unto us which is done in the Preaching of the Gospel will not make us Partakers of any of the Grace or Benefits of it Yet this is that which most content themselves withal It may be they proceed to the performance of some of the Duties which are required therein but this answers not the Design and way of God in dealing with men When he hath proposed the Terms of his Covenant unto them he doth neither compel them to accept of them nor will be satisfied with such an Obedience He requires that upon a due consideration of them we do approve of them as those which answer his infinite Wisdom and Goodness and such as are of Eternal advantage unto us that they are all Equal Holy Righteous and Good Hereon he requires that we voluntarily choose and consent unto them ingaging our selves Solemnly unto the Performance of them all and every one This is required of us if we intend any interest in the Grace or Glory prepared in the New Covenant 3. It was the way of God from the Beginning to take Children of Covenanters into the same Covenant with their Parents So he dealt with this People in the establishment of the first Covenant and he hath made no Alteration herein in the establishment of the Second But we must proceed with the Exposition of the words IV. Of this Covenant it is affirmed that it was consecrated with Blood or was not dedicated without Blood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is solemnly to separate any thing unto a sacred use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same in Hebrew And it is not the Sanction of the Covenant absolutely that the Apostle intends in this expression but the use of it The Covenant had its Sanction and was confirmed on the Part of God in offering of the Sacrifices In the killing of the Beasts and offering of their Blood did the Ratification of the Covenant consist This is included and supposed in what is signified by the Dedication of it But this is not an effect of the shedding and offering of Blood but only of the sprinkling of it on the Book and the People Thereby had it its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 its consecration or dedication unto Sacred use as the Instrument of the peculiar Church-Relation between God and that People whereof the Book was the Record So was every thing consecrated unto its proper use under the Law as the Apostle declares This therefore is the meaning of the words That first Covenant which God made with the People at Mount Sinai wherein he became their God the God of Israel and they became his People was dedicated unto sacred use by Blood in that it was sprinkled on the Book and the People after part of the same Blood had been offered in Sacrifice at the Altar Hence it follows that this which belongs so essentially unto the solemn confirmation of a Covenant between God and the Church was necessary also unto the Dedication and Confirmation of the New Covenant which is that that is to be proved It is by the Authority of God alone that any thing can be effectually and unchangeably dedicated unto sacred use so as to have force and efficacy given unto it thereby But this Dedication may be made by vertue of a general Rule as well as by an especial Command V. The Assertion of the Apostle concerning the Dedication of the first Covenant with Blood is confirmed by an account of the matter of Fact or what
so 1 From Gods Institution he appointed it so to be as is express in the words of Moses 2 From an Implication of the Interest of both Parties in the blood of the Sacrifice God unto whom it was offered and the People on whom it was sprinkled For it being the blood of Beasts that were slain in this use of it each Party as it were engaged their lives unto the Observation and Performance of what was respectively undertaken by them 3 Typically in that it represented the blood of Christ and fore-signified the Necessity of it unto the confirmation of the New Covenant See Zech. 9. 11. Matth. 26. 28. Luk. 22. 20. 1 Cor. 11. 15. So was it the blood of the Covenant in that it was a sign between God and the People of their mutual consent unto it and their taking on themselves the Performance of the Terms of it on the one side and the other The Condescension of God in making a Covenant with men especially in the ways of the Confirmation of it is a blessed Object of all holy Admiration For 1 The infinite Distance and disproportion that is between him and us both in Nature and State or Condition 2 The Ends of this Covenant which are all unto our Eternal Advantage he standing in no need of us or our Obedience 3 The Obligation that he takes upon himself unto the Performance of the Terms of it whereas he might righteously deal with us in a way of meer Soveraignity 4 The Nature of the Assurance he gives us thereof by the blood of the Sacrifice confirmed with his Oath Do all set forth the ineffable Glory of this Condescension And this will at length be made manifest in the Eternal Blessedness of them by whom this Covenant is Embraced and the Eternal Misery of them by whom it is Refused The Apostle having given this full Confirmation unto his principal Assertion he adds for the Illustration of it the use and efficacy of blood that is the blood of Sacrifices unto Purification and Attonement VER XXI XXII Moreover he sprinkled with Blood both the Tabernacle and all the Vessels of the Ministry And almost all things are by the Law purged with Blood and without shedding of Blood is no Remission The manner of the Introduction of this Observation ver 21. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in like manner do manifest that this is not a continuation of the former Instance in that which belongs thereunto but that there is a Proceed unto another Argument to evince the farther use of the sprinkling of blood unto Purification and Attonement under the Old Testament For the Design of the Apostle is not only to prove the Necessity of the Blood of Christ in Sacrifice but also the Efficacy of it in the taking away of Sins Wherefore he shews that as the Covenant it self was dedicated with blood which proves the Necessity of the blood of Christ unto the confirmation of the New Covenant so all the ways and means of Solemn Worship were purged and purified by the same means which demonstrates its Efficacy I will not absolutely oppose the usual Interpretation of these words namely that at the Erection of the Tabernacle and the Dedication of it with all its Vessels and Utensils there was a Sprinkling with Blood though not expresly mentioned by Moses for he only declares the Unction of them with the Holy Oyl Exod. 40. 9 10 11. For as unto the Garments of Aaron and his Sons which belonged unto the Service of the Tabernacle and were laid up in the holy places it is expresly declared that they were sprinkled with Blood Exod. 29. 21. And of the Altar that it was Sprinkled when it was Anointed though it be not said wherewith And Josephus who was himself a Priest affirms that all the things belonging unto the Sanctuary were dedicated with the sprinkling of the blood of the Sacrifices which things are usually pleaded for this Interpretation I shall not as I said absolutely reject it yet because it is Evident that the Apostle makes a Progress in these words from the Necessity of the Dedication of the Covenant with blood unto the use and efficacy of the Sprinkling of blood in all holy Administrations that they might be accepted with God I choose rather to referre the words unto that solemn sprinkling of the Tabernacle and all the Vessels of it by the High Priest with blood of the Expiatory Sacrifice which was made annually on the day of Attonement This the Introduction of these words by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth declare As the Covenant was dedicated with the sprinkling of blood so in like manner afterwards the Tabernacle and all the Vessels of it were sprinkled with blood unto their sacred use All the Difficulty in this Interpretation is that Moses is said to do it But that which we intend was done by Aaron and his Successors But this is no way to be compared with that of applying it unto the Dedication of the Tabernacle wherein there was no mention made of blood or its sprinkling but of anointing only Wherefore Moses is said to do what he appointed to be done what the Law required which was given by him So Moses is frequently used for the Law given by him Act. 15. 21. For Moses of old time hath in every City them that preach him being read in the Synagogues every Sabbath-day that is the Law Moses then sprinkled the Tabernacle in that by an everlasting Ordinance he appointed that it should be done And the words following ver 22. declare that the Apostle speaks not of Dedication but of Expiation and Purification This Sprinkling therefore of the Tabernacle and its Vessels was that which was done annually on the Day of Attonement Levit. 16. 14 16 18. For therein as the Apostle speaks both the Tabernacle and all the Vessels of the Ministry were sprinkled with blood as the Ark the Mercy-seat and the Altar of Incense And the End of it was to purge them because of the Uncleannesses of the People which is that the Apostle intends And that which we are taught herein is that I. In all things wherein we have to do with God whereby we approach unto him it is the blood of Christ and the Application of it unto our Consciences that gives us a gracious Acceptance with him Without this all is unclean and defiled II. Even Holy things and Institutions that are in themselves clean and unpolluted are relatively defiled by the unholiness of them that use them defiled unto them So was the Tabernacle because of the uncleannesses of the People among whom it was For unto the unclean all things are unclean From this whole Discourse the Apostle makes an Inference which he afterwards applies at large unto his present Purpose VER XXII And almost all things are by the Law purged with blood And without shedding of Blood is no Remission There are two Parts of this Verse or there is a
hand and a Reparation by the Blood of Bulls and Goats on the other No Man living can apprehend wherein any such proportion should lye or consist Nor was it possible that the Conscience of any Man could be freed from a Sense of the Guilt of Sin who had nothing to trust unto but this Blood to make Compensation or Attonement for it 2. The apprehension of it namely a suitableness unto Divine Justice in the Expiation of Sins by the Blood of Bulls and Goats must needs be a great Incentive unto prophane persons unto the Commission of Sin For if there be no more in Sin and the Guilt of it but what may be Expiated and taken away at so low a price but what may have Attonement made for it by the Blood of Beasts why should they not give satisfaction unto their Lusts by living in Sin 3. It would have had no consistency with the Sentence and Sanction of the Law of Nature In the day thou eatest thou shalt dye For although God reserved unto himself the Liberty and Right of substituting a Surety in the room of a Sinner to dye for him namely such an one as should by his Suffering and Dying bring more Glory unto the Righteousness Holiness and Law of God than either was derogated from them by the Sin of Man or could be restored unto them by his Eternal Ruin yet was it not consistent with the veracity of God in that Sanction of the Law that this substitution should be of a Nature no way Cognate but ineffably inferiour unto the Nature of him that was to be delivered For these and other Reasons of the same kind which I have handled at large elsewhere it was impossible as the Apostle assures us that the Blood of Bulls and Goats should take away Sin And we may observe 1. It is possible that things may usefully represent what it is impossible that in and by themselves they should effect This is the Fundamental Rule of all Institutions of the Old Testament Wherefore 2. There may be great and eminent uses of Divine Ordinances and Institutions although it be impossible that by themselves in their most exact and diligent use they should work out our Acceptance with God And it belongs unto the Wisdom of Faith to use them unto their proper end not to trust unto them as unto what they cannot of themselves effect 3. It was utterly impossible that Sin should be taken away before God and from the Conscience of the Sinner but by the Blood of Christ. Other ways Men are apt to betake themselves unto for this end but in vain It is the Blood of Jesus Christ alone that cleanseth us from all our Sins for he alone was the Propitiation for them 4. The Declaration of the Insufficiency of all other ways for the Expiation of Sin is an evidence of the Holiness Righteousnes and Severity of God against Sin with the unavoidable Ruin of all Unbelievers 5. Herein also consists the great Demonstration of the Love Grace and Mercy of God with an encouragement unto Faith in that when the Old Sacrifices neither would nor could perfectly Expiate Sin he would not suffer the work it self to fail but provided a way that should be infallibly effective of it as is declared in the following Verses VERSE V VI VII VIII IX X. THe Provision that God made to supply the Defect and Insufficiency of Legal Sacrifices as unto the Expiation of Sin peace of Conscience with himself and the Sanctification of the Souls of the Worshippers is declared in this Context For the words contain the blessed undertaking of our Lord Jesus Christ to do fulfil perform and suffer all things required in the Will and by the Wisdom Holiness Righteousness and Authority of God unto the compleat Salvation of the Church with the Reasons of the Efficacy of what he so did and suffered unto that end And we must consider both the words themselves so far especially as they consist in a Quotation out of the Old Testament with the Validity of his Inferences from the Testimony which he chuseth to insist on unto this purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some few differences may be observed in the Antient and best Translations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vulg. Lat. ideo quapropter Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for this for this cause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hostiam oblationem Sacrificium victimam The Syriack renders the words in the Plural Number Sacrifices and Offerings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aptâsti adaptâsti mihi praeparâsti perfecisti A Body hast thou prepà red i. e. fitted for me wherein I may do thy Will Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But thou hast Cloathed me with a Body very significantly as unto the thing intended which is the Incarnation of the Son of God The Aethiop renders this Verse somewhat strangely And when he entred into the World he saith Sacrifices and Offerings I would not thy Body he hath purified unto me Making them as I suppose the words of the Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vulg. non tibi placuerant reading the preceding words in the Nominative Case altering the Person and Number of the Verb. Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou didst not require non approbâsti that is they were not well pleasing nor accepted with God as unto the end of the Expiation of Sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ecce adsum venio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Syriack omitteth the last word which yet is Emphatical in the discourse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vul. tunc dixi then I said that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for he said for the Apostle doth not speak these words but repeats the words of the Psalmist The reading of the words out of the Hebrew by the Apostle shall be considered in our passage VERSE 5 6 7 8 9 10. 5. Wherefore when he cometh into the World he saith Sacrifice and Offering thou wouldst not but a Body hast thou prepared fitted for me 6. In Burnt Offerings and Sacrifices for Sin thou hast had no pleasure 7. Then said I Lo I come in the Volume of the Book it is written of me to do thy Will O God that I should do thy Will 8. Above when he said Sacrifice and Offering and Burnt Offerings and Offerings for Sin thou wouldst not neither hadst pleasure therein which are Offered by the Law 9. Then said he Lo I come to do thy Will O God He taketh away the First that he may establish the Second 10. By the which Will we are Sanctified through the Offering of the Body of Jesus Christ once for all A Blessed and Divine Context this is Summarily representing unto us the Love Grace and Wisdom of the Father the Love Obedience and Suffering of the Son the Federal Agreement between the Father and the Son as unto the work of the Redemption and Salvation of the Church with the Blessed Harmony between the Old and New Testament in the Declaration of these things The Divine Authority
God the Father did order things towards Jesus Christ that he should have a Nature wherein he might be free and able to yield Obedience unto the Will of God with an intimation of the quality of it in having Ears to hear which belong only unto a Body This Sense the Apostle expresseth in more plain terms now after the accomplishment of what before was only declared in Prophesie and thereby the Veil which was upon Divine Revelations under the Old Testament is taken away There is therefore nothing remaining but that we give an Exposition of these words of the Apostle as they contain the sense of the Holy Ghost in the Psalm And two things we must enquire into 1. What is meant by this body 2. How God prepared it 1. A Body is here a Synecdochical expression of the Humane nature of Christ. So is the flesh taken where he is said to be made flesh and the Flesh and Blood whereof he was partaker For the general end of his having this Body was that he might therein and thereby yield Obedience or do the Will of God And the especial end of it was that he might have what to offer in Sacrifice unto God But neither of these can be confined unto his Body alone For it is the Soul the other essential part of Humane Nature that is the principle of Obedience Nor was the Body of Christ alone Offered in Sacrifice unto God He made his Soul an Offering for Sin Isa. 53. 10. which was Typified by the Life that was in the Blood of the Sacrifice Wherefore it is said that he offered himself unto God Chap. 9. 14. Ephes. 5. 2. That is his whole entire Humane Nature Soul and Body in their Substance in all their Faculties and Powers But the Apostle both here and ver 10. mentions only the Body it self for the reasons ensuing 1. To manifest that this Offering of Christ was to be by Death as was that of the Sacrifices of Old and this the Body alone was subject unto 2. Because as the Covenant was to be confirmed by this Offering it was to be by Blood which is contained in the Body alone and the separation of it from the Body carries the Life along with it 3. To testifie that his Sacrifice was visible and substantial not an outward appearance of things as some have fancied but such as truly answered the real Bloody Sacrifices of the Law 4. To shew the Alliance and Cognation between him that Sanctifieth by his Offering and them that are Sanctified thereby Or that because the Children were partakers of Flesh and Blood he also took part of the same that he might tast of Death for them For these and the like reasons doth the Apostle mention the Humane Nature of Christ under the name of a Body only as also to comply with the Figurative Expression of it in the Psalm And they do what lies in them to overthrow the principal Foundation of the Faith of the Church who would wrest these words unto a new Aetherial Body given him after his Ascension as do the Socinians 2. Concerning this Body it is affirmed that God prepared it for him Thou hast prepared for me that is God hath done it even God the Father For unto him are those words spoken I come to do thy will O God a Body hast thou prepared me The coming of Christ the Son of God into the World his coming in the Flesh by the assuming of our Nature was the effect of the mutual Counsel of the Father and the Son The Father proposeth to him what was his Will what was his design what he would have done This proposal is here repeated as unto what was Negative in it which includes the Opposite Positive Sacrifice and Burnt Offerings thou wouldst not have but that which he would was the Obedience of the Son unto his Will This Proposal the Son closeth withal Lo saith he I come But all things being Originally in the Hand of the Father the Provision of things necessary unto the fulfilling of the Will of God is left unto him Among those the principal was that the Son should have a Body prepared for him that so he might have somewhat of his own to offer Wherefore the preparation of it is in a peculiar manner assigned unto the Father a Body hast thou prepared me And we may observe that 1. The Supream contrivance of the Salvation of the Church is in a peculiar manner ascribed unto the person of the Father His Will his Grace his Wisdom his good Pleasure the purpose that he purposed in himself his Love his sending of his Son are every where proposed as the eternal springs of all Acts of Power Grace and Goodness tending unto the Salvation of the Church And therefore doth the Lord Christ on all occasions declare that he came to do his Will to seek his Glory to make known his Name that the praise of his Grace might be exalted And we through Christ do believe in God even the Father when we assign unto him the Glory of all the Holy Properties of his Nature as acting Originally in the contrivance and for the effecting of our Salvation 2. The Furniture of the Lord Christ though he were the Son and in his Divine person the Lord of all unto the discharge of his work of Mediation was the peculiar Act of the Father He prepared him a Body he anointed him with the Spirit it pleased him that all fulness should dwell in him From him he received all Grace Power Consolation Although the Humane Nature was the Nature of the Son of God not of the Father a Body prepared for him not for the Father yet was it the Father who prepared that Nature who filled it with Grace who strengthened acted and supported it in its whole course of Obedience 3. Whatever God designes appoints and calls any unto he will provide for them all that is needful unto the Duties of Obedience whereunto they are so appointed and called As he prepared a Body for Christ so he will provide Gifts Abilities and Faculties suitable unto their work for those whom he calleth unto it Others must provide as well as they can for themselves But we must yet enquire more particularly into the nature of this preparation of the Body of Christ here ascribed unto the Father And it may be considered two ways 1. In the Designation and Contrivance of it So preparation is sometimes used for Predestination or the Resolution for the effecting any thing that is future in its proper season Isa. 30. 33. Matt. 20. 23. Rom. 9. 23. 1 Cor. 2. 9. In this sense of the word God had prepared a Body for Christ he had in the Eternal Counsel of his Will determined that he should have it in the appointed time So he was Forc-ordained before the Foundation of the World but was manifest in these last times for us 1 Pet. 1. 20. 2. In the actual effecting ordering and creating of it
latter in the close of the Verse In these words for after he had spoken before Of the Testimony it self which is declarative of the Nature of the New Covenant made in Christ and Confirmed in him there are two general parts 1. That which concerns the Sanctification of the Elect by the Communication of effectual Grace unto them for their Conversion and Obedience The 2. is concerning the compleat pardon of their sins and the casting them into everlasting Oblivion The First of these the Holy Ghost witnesseth in the First place but he stays not there afterwards he adds the Latter concerning the pardon of Sin and Iniquities this being that alone wherein at present the Apostle is concerned and from thence he confirms his present Argument he distinguisheth it from the other as that which was of particular use in it self And therefore ver 17. is to be supplied by and thence or thereon also their Sins and Iniquities I will pardon The words themselves have in both parts of them been explained at large on chap. 8. where they are first produced as the great foundation of the ensuing discourses of the Apostle so that they are not here again to be opened We are only to consider the Argument of the Apostle from the latter part of them And this is that the Covenant being Confirmed and Established that is in the Blood and by the one Sacrifice of Christ there can be no more Offering for Sin For God will never appoint nor accept of any thing that is needless and useless in his Service least of all in things of so great importance as is the Offering for Sin Yea the Continuation of such Sacrifices would overthrow the Faith of the Church and all the Grace of the New Covenant For saith the Apostle in the New Covenant and by it the Holy Ghost testifieth that as it was Confirmed by the one Sacrifice of Christ perfect pardon and forgiveness of Sin is prepared for and tendered unto the whole Church and every one that believes To what purpose then should there be any more Offerings for Sin Yea they who look for and trust unto any other they fall into that Sin for which there is no remission provided in this Covenant nor shall any other Offering be accepted for them for ever For they despise both the Wisdom and Grace of God the Blood of Christ and the Witness of the Holy Ghost whereof there is no remission so he disputes ver 28 29. of this Chapter And here we are come unto a full end of the Dogmatical part of this Epistle A Portion of Scripture filled with Heavenly and Glorious Mysteries the Light of the Church of the Gentiles the Glory of the People Israel the Foundation and Bulwark of Faith Evangelical I do therefore here with all humility and sense of my own weakness and utter disability for so great a work thankfully own the Guidance and Assistance which hath been given me in the interpretation of it so far as it is or may be of use unto the Church as a mere effect of Soveraign and Undeserved Grace From that alone it is that having many and many a time been at an utter loss as to the mind of the Holy Ghost and finding no relief in the worthy Labours of others he hath graciously answered my poor weak supplications in supplies of the light and evidence of Truth VERSE XIX XX XXI XXII XXIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VERSE 19 20 21 22 23. Having therefore Brethren boldness to enter into the Holiest by the Blood of Jesus By a new and living way which he hath Consecrated for us through the Vail that is to say his Flesh And having an High Priest over the House of God Let us draw near with a true Heart in full assurance of Faith having our Hearts sprinkled from an evil Conscience and our Bodies washed with pure water Let us hold fast the profession of our Faith without wavering for he is faithful that promised IN these Words the Apostle enters on the last part of the Epistle which is wholly Paraenetical or Hortatory For though there be some occasional intermixtures of Doctrines consonant unto them before insisted on yet the professed design of the whole remainder of the Epistle is to propose unto and press on the Hebrews such duties of various sorts as the Truth he had insisted upon do direct unto and make necessary unto all that believe And in all his Exhortations there is a mixture of the ground of the duties exhorted unto of their necessity and of the priviledge which we have in being admitted unto them and accepted with them all taken from the Priest-hood and Sacrifice of Christ with the effects of them and the benefits which we receive thereby In these words there are Three things 1. The Ground and Reason of the Duty exhorted unto with the foundation of it as the special priviledge of the Gospel ver 19 20 21. 2. The way and manner of our using this priviledge unto that end ver 22. 3. The special Duty exhorted unto which is Perseverance and constancy in believing ver 23. In the First we have 1. A note of Inference or deduction of the following Exhortation from what was before discoursed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therefore 2. A friendly compellation of them to whom he spake used formerly but now restrained after a long interruption 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Brethren 3. The priviledge it self which is the foundation of the Exhortation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having boldness to enter into the holiest 4. The means whereby we attain the priviledge which fits us for this duty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is by the Blood of Jesus 5. The means of using and exercising it as a priviledge in a way of duty ver 20. the way is Consecrated for us 6. A further encouragement unto it from the consideration of our High Priest having a High Priest ver 21. 1. The Apostle repeats his obliging compellation Brethren And herein he hath a peculiar respect unto those among the Hebrews who had received the Gospel in sincerity For although there was a Natural Brotherhood between him and the whole People of Israel and they were always wonted to call themselves Brethren in general on the account of their Original stock and separation from the rest of the World as Acts 28. 27. yet this Word and Name is used by the Apostle on the account of that spiritual Relation which was between them Which believe in God through Jesus Christ. See Chap. 3. ver 1. and the exposition of it And the Apostle by the use of it here testifies unto two things 1. That although they had not as yet a full understanding of the Nature and Use of all Legal Institutions and Sacrifices nor of their abolishing by the coming of Christ and the discharge of his Office yet this had not forfeited their interest in the Heavenly calling on account whereof he dealt with them as with Brethren 2.
Moses did therein ver 19. VER XIX For when Moses had spoken every Precept unto all the People according unto the Law he took the Blood of Calves and of Goats with Water and Scarlet Wool and Hyssop and sprinkled both the Book and all the People There are two things considerable in the words 1. The Person made use of in the Dedication of the Covenant which was Moses 2. What he did therein which is referred unto two Heads 1 His speaking or reading the Terms of the Covenant every Precept out of the Book 2 His sprinkling of the Book and People with Blood 1. Moses was the Internuntius between God and the People in this great Transaction On Gods part he was immediately called unto this Employment Exod. 3. And on the part of the People he was chosen and desired by them to transact all things between God and them in the making and confirmation of this Covenant because they were not able to bear the effects of Gods immediate Presence Exod. 19. 19. Deut. 5. 22 23 24 25 26 27. And this choice of a Spokesman on their part God did approve of ver 27. Hence he became in a general sense a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Mediator between God and Men in the giving of the Law Gal. 3. 19. Whatever therefore was done by Moses in this whole Affair of the Dedication of the Covenant on the Part of God or of the People was firm and unalterable he being a publick Person authorized unto this work And 1. There can be no Covenant between God and Men but in the hand or by vertue of a Mediator The first Covenant in the state of Innocency was immediately between God and Man But since the entrance of sin it can be so no more For 1 Man hath neither Meetness nor confidence to treat immediately with God Nor 2 Any Credit or Reputation with him so to be admitted as an Undertaker in his own Person Nor 3 Any Ability to perform the conditions of any Covenant with God 2. A Mediator may be either only an Internuntius a Messenger a Days-man or also a Surety and an Undertaker Of the first sort was the Mediator of the old Covenant of the latter of the New 3. None can interpose between God and a People in any sacred Office unless he be called of God and approved of the People as was Moses 2dly That which Moses did in this Affair was first in way of Preparation And there are three things in the Account of it 1 What he did precisely 2 With respect unto whom 3 According to what Rule or Order he did it 1. He spake every Precept Vul. Lat. lecto omni Mandato having read every command which is the sense intended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as much in this place as recited So it is rendred by most Translators cum recitasset that is when he had read in the Book For his first speaking unto the People ver 3. is not here intended but his reading in the Audience of the People ver 7. He spake what he read that is audibly so it is in the story he read it in the Audience of the People so as that they might hear and understand It is added by the Apostle that he thus read spake recited every Precept or Command He took the Book of the Covenant and read in the Audience of the People saith the Text that is the whole Book and all that was contained in it or every Precept And the whole is reduced by the Apostle unto Precepts It was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 2. 15. a Law a Systeme of Precepts And it is so called to intimate the nature of that Covenant It consisted principally in Precepts or Commandments of Obedience promising no Assistance for the performance of them The new Covenant is of another nature It is a Covenant of Promises And although it hath Precepts also requiring Obedience yet is it wholly founded in the Promise whereby strength and Assistance for the performance of that Obedience are given unto us And the Apostle doth well observe that Moses read every precept unto the People For all the Good things they were to receive by vertue of that Covenant depended on the Observation of every Precept For a Curse was denounced against every one that continued not in all things written in the Law to do them Deut. 27. 26. And we may observe 1. A Covenant that consisted in meer Precepts without an Exhibition of Spiritual strength to enable unto Obedience could never save sinners The insufficiency of this Covenant unto that end is that which the Apostle designs to prove in all this Discourse But thereon a double enquiry may be made 1 Why God gave this Covenant which was so insufficient unto this great End This Question is proposed and answered by the Apostle Gal. 3. 19. 2 How then did any of the People yield Obedience unto God if the Covenant exhibited no Aid nor Assistance unto it The Apostle answereth in the same place that they received it by Faith in the Promise which was given before and not disanulled by this Covenant 2. In all our Dealings with God respect must be had unto every one of his Precepts And the Reason hereof is given by the Apostle James namely that the Authority of God is the same in every one of them and so may be despised in the neglect of the least as well as of the greatest Jam. 2. 10 11. 2dly To whom did Moses thus read every Precept It was saith the Apostle to All the People In the story it is said indefinitely in the Audience of the People as afterwards he sprinkled the People The Apostle adds the note of Universality in both places to All the People For whereas these things were transacted with the Representatives of the People for it was naturally impossible that the one half of the individuals of them should hear Moses reading they were all equally concerned in what was said and done Yet I do believe that after Moses first told the People that is the Elders of them all the words of the Law ver 3. there was means used by the Elders and Officers to communicate the things yea to repeat the words unto all the People that they might be enabled to give their rational consent unto them And we may observe 1. The first eminent use of the writing of the Book of the Law that is of any part of the Scripture for this Book was the first that was written was that it might be read unto the People He gave not this Book to be shut up by the Priests to be concealed from the People as containing Mysteries unlawful to be divulged or impossible to be understood Such conceits befell not the Minds of men until the Power and Ends of Religion being lost some got an opportunity to order the concerns of it unto their own worldly Interest and Advantage 2. This Book was both written and read in the