had its Consummation Wherefore both the Entrance and the End of this season are called by the same name the Beginning of it here and the End of it Mat. 28. 20. For the whole is but one entire Season And the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this construction with a Dative Case signifies the Entrance of any thing as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is at the approach of Death Wherefore whatever hath been or may be in the Duration of the world afterwards the Appearance of Christ to offer himself was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the end of the world that is at the entrance of the last season of Gods dispensation of Grace unto the Church Thus it was saith the Apostle in matter of Fact then did Christ offer himself and then only With respect unto this season so stated three things are affirmed of Christ in the following words 1. What he did He appeared 2. Unto what end to take away sin 3. By what means by the Sacrifice of himself But there is some Difficulty in the Distinction of these words and so variety in their Interpretation which must be removed For those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Sacrifice of himself may be referred either unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the putting away of sin that goes before or unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was manifest that follows after In the first way the sense is He was manifest to put away sin by the Sacrifice of himself In the latter he appeared by the Sacrifice of himself to put away sin which confines his Appearance unto his Sacrifice which sense is expressed by the Vulgar Translation per hostiam suam apparuit he appeared by his own Host say the Rhemists But the former Reading of the words is evidently unto the mind of the Apostle For his Appearance was what he did in general with respect unto the end mentioned and the way whereby he did it 1. There is what he did He appeared He was manifested some say that this Appearance of Christ is the same with his Appearance in the Presence of God for us mentioned in the foregoing verse But it is as another word that is used so another thing that is intended That Appearance was after his Sacrifice this is in order unto it That is in Heaven this was on Earth That is still continued this is that which was already accomplished at the Time limited by the Apostle Wherefore this Appearance this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or manifestation of Christ in the end of the world is the same with his being manifested in the flesh 1 Tim. 3. 16 or his coming into the world or taking on him the seed of Abraham to this End that he might suffer and offer himself unto God For what is affirmed is opposed unto what is spoken immediately before namely of his suffering often since the Foundation of the world This he did not do but appeared was manifest that is in the flesh in the Ends of the world to suffer and to expiate sin Nor is the Word ever used to express the Appearance of Christ before God in Heaven His 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is his coming into the world by his Incarnation unto the Discharge of his Office His Appearance before God in Heaven is his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And his Illustrious Appearance at the last day is his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though that word be used also to express his Glorious manifestation by the Gospel 2 Tim. 1. 10 See 1 Tim. 3. 16. 1 Joh. 3. 8. Tit. 2. 14. This therefore is the meaning of the word Christ did not come into the world he was not manifested in the flesh often since the Foundation of the world that he might often suffer and offer but he did so he so appeared was so manifest in the End of the world 2. The End of this Appearance of Christ was to put away sin And we must enquire both what is meant by sin and what by the putting of it away Wherefore by sin the Apostle intends the whole of its Nature and Effects in its Root and Fruits in its Guilt Power and Punishment Sin Absolutely and Universally Sin as it was an Apostacy from God as it was the Cause of all Distance between God and us as it was the work of the Devil Sin in all that it was and all that it could effect or all the Consequents of it Sin in its whole Empire and Dominion as it entred by the fall of Adam invaded our Nature in its Power oppressed our Persons with its Guilt filled the whole world with its fruits gave existence and Right unto Death and hell with power to Satan to rule in and over mankind so as it rendred us obnoxious unto the Curse of God and Eternal punishment In the whole Extent of sin he appeared to put it away that is with respect unto the Church that is sanctified by his Blood and dedicated unto God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render putting away is Abrogatio Dissolutio Destructio An Abrogation Disanulling Destroying Disarming It is the Name of taking away the Force Power and Obligation of a Law The Power of Sin as unto all its Effects and Consequents whether sinfull or Penal is called its Law the Law of Sin Rom. 8. 2. And of this Law as of others there are two Parts or Powers 1. It s Obligation unto punishment after the nature of all Penal Laws Hence it is called the Law of Death that whereon sinners are bound over unto Eternal Death This force it borrows from its Relation unto the Law of God and the curse thereof 2. It s impelling Ruling Power subjectively in the mindes of men leading them Captive into all enmity and disobedience unto God Rom. 7. 23. Christ appeared to abrogate this Law of sin to deprive it of its whole power 1. That it should not condemn us any more nor bind us over to punishment This he did by making Attonement for it by the Expiation of it undergoing in his own suffering the penalty due unto it which of necessity he was to suffer as often as he offered himself Herein consisted the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or abrogation of its Law principally 2. By the destruction of its subjective Power purging our Consciences from dead works in the way that hath been declared This was the principal end of the Appearance of Christ in the world 1 Joh. 3. 8. 3. The way whereby he did this was by the Sacrifice of himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That Sacrifice wherein he both suffered and offered himself unto God For that both are included the opposition made unto his often suffering doth evince This therefore is the design and meaning of these words to evidence that Christ did not offer himself unto God often more then once as the High-Priest offered every year before his entrance into the Holy place the Apostle declares the End and Effect of his
render Surely it is meet to be said unto God I have born I will not offend and that properly And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was of common use in the Greek Tongue in Assertory Oaths So Demosthenes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He sware 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he would destroy Philip. The Vulgar Latine renders it by nisi that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contrary to the sense of the Ancients Chrysostome Oecumenius and Theophylact as some of the Expositors of the Roman Church do acknowledge But yet that manner of expression denotes a sense not unusual in the Scripture For there is an Intimation in it of a reserved Condition rendring the saying ensuing a most sacred Oath Unless I bless thee let me not be trusted in as God or the like But the formality of the Oath of God is neither in Genesis nor here expressed only respect is had unto what he affirms by my self have I sworn Surely undoubtedly The Promise it self is expressed in those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Blessing I will bless thee and multiplying I will multiply thee Our Apostle renders the words of Moses exactly Gen. 22. 17. Only where it is said there I will multiply thy Seed he expresseth it by I will multiply thee which is all one or to the same purpose for he could be no way multiplied but in his Seed and he proceedeth no farther with the words of the Promise as being not concerned in what followeth For although his Seed was actually multiplied yet it was Abraham himself who was blessed therein The Vulgar Latine in this place reads Benedicens benedicam blessing I will bless but in Genesis hath only benedicam and multiplicabo Hence divers of the Roman Expositors as Ribera Tena and others give sundry reasons why the Apostle changed the expression from what was used in Moses where it is only said I will bless thee into blessing I will bless thee And which I cannot but observe Schlictingius who followeth in this place the Exposition of Ribera complies with him also in that Observation aliis quidem verbis saith he promissionem hanc apud Mosem extulit But all this is but the mistake of the Vulgar Interpreter on Gen. 22. For the words in the Original have the Reduplication rendered by the Apostle which the Lxx also observe And this Reduplication is a pure Hebraisme vehemently affirming the thing promised and hath in it the nature of an Oath It also intends and extends the matter promised Blessing I will bless thee I will do so without fail I will do so greatly without measure and eternally without end And this kind of Asseveration is common in the Hebrew Gen. 2. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the day thou eatest thereof dying thou shalt dye thou shalt assuredly dye be certainly obnoxious unto Death it may be also that the double Death temporal and eternal is included therein See Gen. 37. 33. 2 Kings 2. 23. 1 Sam. 23. 22. Josh. 24. 10. Jer. 23. 17. Dan. 11. 10. We have need of every thing that any way evidenceth the stability of Gods Promises to be represented unto us for the encouragement and confirmation of our Faith As God redoubled the word at the first giving out of the Promise unto Abraham for the strengthening of his Faith so is the same here expressed by the Apostle that it might have the same effect upon us And two things especially God seems to impress upon our minds in this vehemency of expression 1 The sincerity of his Intentions without reserve 2 The stability of his Purposes without alteration and change It is to signifie both these that such emphatical vehement expressions are used even among men and both these Unbelief is apt to question in God He that believeth not maketh God a liar 1 Joh. 5. 10. He is a lyar who in his Promises intendeth not what his words signifie but hath other reserves in his mind and he who having promised changeth without cause Both these doth Unbelief impute to God which makes it a sin of so hainous a nature The first time God used this kind of Reduplication it was in his threatening of Death unto the Transgression of the Command Gen. 2. 17. In the day thou eatest thereof dying thou shalt dye And that which Sathan deluded our first Parents by was in perswading them that there was not sincerity in what God had said but that he had reserved to himself that it should be otherwise The Serpent said unto the woman 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dying ye shall not dye Gen. 3. 4. But this being directly contrary unto what God had expresly affirmed how could Sathan imagine that the Woman would immediately consent unto him against the express words of God Wherefore he useth this Artifice to prevail with her that although God had spoken those words yet he had a Reserve to himself that it should not be unto them indeed as he had spoken ver 5. By these means Unbelief entered into the world and hath ever since wrought effectually in the same kind There is no Promise of God so plainly expressed but Unbelief is ready to suggest innumerable exceptions why it should have such reserves accompanying of it as that it doth not belong unto us Most of these exceptions we gather from our selves and were it not for them we suppose we could believe the Promise well enough But the truth is when we are called to believe when it is our Duty so to do when we pretend that we are willing and desirous to do so were it not for such and such things in our selves it is the sincerity of God in his Promises we all in question and we think that although he proposeth the Promise unto us and commandeth us to believe yet it is not his intention and purpose that we should do so or that we should be made partakers of the good things promised By the purpose of God I do not here intend the Eternal purpose of his Will concerning the effects and events of things about which we are called to exercise neither Faith nor Unbelief until they are manifested But the whole Rule of our Duty is in Gods Command and the Faith required of us consists in this that if we comply with what God prescribeth we shall enjoy what he promiseth if we believe we shall be saved And herein to question the Truth or Sincerity of God is an high effect of Unbelief This distrust therefore God removes by the Reduplication of the word of the Promise that we might know he was in good earnest in what he expressed The like may be spoken concerning the stability of the Promises with respect unto change which because it must be particularly afterwards spoken unto shall be here omitted And these things we have need of If we think otherwise we know little of the nature of Faith or Unbelief of our own weakness the efficacy of the Deceits of Sathan or the manifold oppositions which
Rom. 5. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grace did by Christ more than abound To abound expresseth the largest comprehensible Measures and Degrees But that which doth more than abound who can conceive 1 Tim. 1. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Grace of our Lord did more than abound it exceeded all comprehension So that Glory which is the Effect of this Grace is said to be given 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 4. 17. that is in an excellency and exceeding greatness no way to be conceived So plainly the Apostle calls the Grace of God in Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes. 2. 7. excelling Riches That we may know his meaning he calls it again chap. 3. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Riches whereof there is no Investigation In the pursuit of this design to exercise and manifest the infinite fulness of his Love and Goodness he will not satisfie himself with a meer declaration of his Will but he will have those concerned in it to know it to understand it to have the present Comfort of it and because they could not do that without satisfaction in the Immutability of his Counsel he evidenceth that unto them by all means possible And thereby he sufficiently manifests how willing he is how well pleasing it is unto him that our Faith in him should be firm and stedfast 2 Man is now fallen into a condition of Sin and Misery And herein is he filled with so many Fears Discouragements and Despondencies that it is the difficultest thing in the world to raise him unto any hopes of Mercy or Favour from God In this lost forlorn estate Divine Goodness by an infinite Condescension accommodates it self unto our weakness and our distresses He doth not therefore only prepose his Mind and Will unto us as unto Grace and Glory but useth all ways possible to ingenerate in us a Confidence of his willingness to bring us unto a participation of them He doth every thing that may direct and encourage us to take a stedfast view of the Excellency and Immutability of his Counsel in this matter Hence a great part of the Scripture the Revelation of Gods Will is taken up in Promises Exhortations Invitations Discourses and Expressions of Love Kindness and Compassion And in particular although the Promise it self was an abundant Security for Faith to rest upon as to the Immutability of Gods Counsel yet to obviate all pretences and cast out all excuses he confirms it with his Oath And although he did this in particular and expresly unto Abraham yet he takes all Believers who are his Seed into a participation of the same priviledge with him and manifests how that in swearing unto him he sware also unto them all And two things do hence naturally issue 1. The unspeakable encouragement unto Believing which is given unto all unto whom this Counsel of God and its Immutability is proposed The Essential Truth of God and his Oath are openly and manifestly engaged unto these two things 1 That nothing but Unbelief shall keep off any from the enjoyment of the Promise 2 That all Believers whatever difficulties they may meet withall in themselves or objections against themselves shall certainly and infallibly enjoy the Promise and be saved And the Immutability of Gods Counsel herein he hath made so evident that there is no room for any Objection against it This is tendered unto you unto whom the Gospel is proposed Greater Encouragement unto Believing and more certainty of the Event you shall never have in this world you cannot have God will not God cannot give All persons not yet come up unto Believing unto whom this Peace with God is preached are distinguished into two sorts Them that are nigh and them that are far off Ephes. 2. 17. This in the first place expresseth the Jews and Gentiles but in a parity of Reason must be extended unto others Some are comparatively nigh such as have been affected with the Word and brought into enquiries whether they should believe or no And there are some afar off who as yet have taken little notice of these things Herein is both a Call and Encouragement unto both To the first to determine their Wills in the choice of Christ in the Promise unto the other to look up unto him though from the Ends of the Earth But I must not enlarge 2. It discovers the hainous Nature of Unbelief The Gospel which is a message of Love Peace Mercy and Grace yet never makes mention of Unbelief but it annexeth Damnation unto it He that believeth not shall be damned And although they shall also perish unto whom the Gospel is not preached Rom. 2. 12. yet the Gospel though it speaks not exclusively unto others yet principally it declares the inevitable destruction the Everlasting Damnation of them who believe not when the Promise is declared to them 2 Thes. 1. 6 7 8 9 10. however it declares that they shall fall under a sorer death and destruction than any others 2 Cor. 2. 16. And the reason of this Severity is taken partly from the Nature of Unbelief and partly from the Aggravation of it The Nature of Unbelief consists in a refusal of the Testimony of God so making him a Liar 1 Joh. 5. 10. and in esteeming that which he proposeth as his Power and Wisdom to be weakness and folly Hence there is no way of Sin or Rebellion against God whatever that casts such Scorn and Indignity upon him So that it is in it self the greatest of sins as well as the root and cause of them Yet such is the blindness of corrupted Nature that many who will boggle at other sins especially such as look with a severe threatening Aspect on a Natural Conscience as Adultery Theft and Murder yet concern themselves not at all in this Unbelief but rather approve themselves in their Infidelity Yet is there not one unto whom the Gospel is preached but if he do not really receive the Lord Christ as tendered in the Promise he doth what lies in him to declare God to be a Liar foolish in his Counsels and weak in his Operations And what account this will come unto is not hard to discern Moreover It is from the Aggravations that it is accompanied withall from the Nature of the thing it self and the way whereby it is proposed unto us How shall we escape if we neglect so great Salvation Heb. 2. 3. We may look only on that which lies before us namely the Infinite Condescension of Divine Goodness in shewing manifesting and declaring the Immutability of his Counsel by Oath Whereas therefore he hath done all to this End that was possible to be done and more than ever would have entred into the Heart of any Creature to desire or expect the woful condition of Unbelievers both as to this sin and misery which will follow thereon is inexpressible For those that will despise all that God will do yea all that he can do to give them assurance of
to discharge his Ministry and preach the word of God And his Austerities in Food and Raiment were but to express outwardly the Doctrine of Repentance enforced by threats which he preached But as these Persons forsook the Example of Christ and the Gospel to go back unto John and his Ministry so they utterly mistook their pattern and instead of making their Retirement a means and help to discharge the Ministry in calling others unto Faith and Repentance they made it a Covert for their own Ignorance and Superstition And for those Votaries of the Roman Church who pretend in the foolish Imitation of them to fancy a Wilderness in the middest of populous Cities there can be no course of life invented more alien from the conduct of natural Light more useless unto the Glory of God and the Good of the Community of Mankind nor more contrary to the Example and Commands of our Lord Jesus Christ and his Apostles 3. He is not said to be separate from Sinners so in state and condition as Kings and Potentates are from Persons poor and mean and who therefore out of a sense of their own meanness and the others State and Greatness of mind dare not approach unto them No but as he was meek and lowly and took up his whole converse with the lower sort of the People the poor of this world so he did by all ways and means invite and encourage all sorts of sinners to come unto him 4. He is not said to be separate from sinners as though he had been ever in any communion with them in any thing wherein he was afterwads separated from them The Participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath the sense of an Adjective declaring what is and not how he came so to be He was always in such a state and condition so Holy so Harmless and Undefiled as never to have a concern in any thing from which he was to be separated It appeareth hence plainly wherein it was that he was separate from sinners namely in Sin in its Nature causes and effects Whatever of that sort he underwent was upon our Account and not his own He was every way in the perfect Holiness of his Nature and his Life distinguished from all sinners not only from the greatest but from those who ever had the least taint of Sin and who otherwise were most Holy And so it became us that he should be He that was to be a middle Person between God and Sinners was to be separate from those sinners in that thing on the Account whereof he undertook to stand in their stead And these are the Properties of the Humane Nature of our High Priest and which were necessary antecedently unto the discharge of any Part or Duty of his Office His present state and condition is in the next place expressed and made higher than the Heavens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Made higher God is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most high God God above And Glory is to be asscribed unto him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Highest Luk. 2. 14. And the Lord Christ in his Exaltation is said to sit down at the right hand of the Majesty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 1. 3. On high He was for a season made lower than the Angels made on the Earth and descended into the lower parts of the Earth and that for the Discharge of the principal Part of his Priestly Office namely the offering of himself for a Sacrifice unto God But he abode not in that state nor could he discharge his whole Office and all the Duties of it therein and therefore was made higher than the Heavens He was not made higher than the Heavens that he might be a Priest but being our High Priest and as our High Priest He was so made for the discharge of that part of his Office which yet remained to be performed for he was to live for ever to make Intercession for us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as may be seen in the foregoing Instances hath a double signification 1 Of Place 2 Of state and condition 1. If it be Place that is meant then by the Heavens which he is made above those aspectable Heavens with all their Glory are intended He is no longer on the Earth but exalted into a Throne of Majesty above these Heavens So it is said that he passed through these Heavens when he went into the Presence of God chap. 4. 14 15. And there he abides For although the Heaven of Heavens cannot contain him as unto the Immensity of his divine Nature yet as unto his humane Nature here spoken of the Heavens must receive him until the time of the Restitution of all things Act. 3. 21. He is in this sense no more on the Earth nor Subject unto any of those inconveniences which his abode here below must be exposed unto Yea had he always continued here he could not have been such an High Priest as became us as our Apostle declares chap. 8. 4. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may respect state and condition or the Glorious state on the right hand of the Majesty on high which he is exalted unto And in this sense by the Heavens than which Christ is made higher exalted above the Angels the sacred Inhabitants of those Heavenly Places are intended And this our Apostle in other places often insists upon as a great manifestation of the Glory of Christ See Ephes. 1. 21 22. Phil. 2. 10 11. Heb. 1. 4. chap. 2. 7 8. I see no Reason but that both these may be included in this expression He was so exalted as to the place of his Residence from the Earth above those aspectable Heavens as withal to be placed in Honour Dignity and Power above all the Inhabitants of Heaven he only excepted who puts all things under him And so we have finished the Exposition of these words with the vindication of the proper meaning of them Two ends there are why the Apostle gives us such a Description of the High Priest that became us or which we stood in need of 1. To manifest that the Levitical Priests were no way qualifyed for this Office no way meet or able to bring us unto God Something they did represent but nothing of themselves they did effect They all of them came short in every Qualification which was necessary unto this end They were all sinners and living and dying on the Earth they never attained unto that condition of Glory and Dignity which were necessary unto the full and final discharge of that Office So he declares his mind to have been expresly in the next verses 2. To encourage the Faith of Believers by evidencing unto them that whatever was needful in an high Priest to bring them to God and to save them to the utmost was found in all Perfection in Christ Jesus And we may observe that 1. Although these Properties of our High Priest are principally to be considered as rendring him meet to be our
cannot refer it unto the same Divine Constitution with the future judgment which is natural in no sense at all Death was so far natural from the beginning as that the frame and constitution of our nature were in themselves liable and subject thereunto But that it should actually have invaded our nature unto its dissolution without the intervention of its meritorious Cause in Sin is contrary unto the Original state of our Relation unto God the nature of the Covenant whereby we were obliged unto Obedience the Reward promised therein with the threatning of Death in case of disobedience Wherefore the Law Statute or Constitution here related unto is no other but that of Gen. 2. 17. In the day thou eatest thereof thou shalt surely dye with that addition dust thou art and unto dust thou shalt return Chap. 3. 19. God enacted it as an everlasting Law concerning Adam and all his Posterity that they should dye and that once as they were once taken out of the Dust. But in the words of God before mentioned there are two things 1. A penal Law enacted Gen. 3. 17. 2. A judicial sentence denounced Chap. 2. 19. not onely Death but future judgment also was appointed thereby Thus it is appointed to men that is to all men or men indefinitely without exception it is their lot and portion It is appointed unto men not meerly as men but as sinners as sinful men For it is of sin and the effects of it with their removal by Christ that the Apostle discourseth It is appointed unto them to dye that is penally for sin as Death was threatned in that Penal statute mentioned in the curse of the Law And death under that consideration alone is taken away by the death of Christ. The sentence of dying naturally is continued towards all but the moral nature of dying with the consequents of it are removed from some by Christ The Law is not absolutely reversed but what was formally penal in it is taken away Observe 1. Death in the first constitution of it was penal And the entrance of it as a penalty keeps the fear of it in all living Yea it was by the Law Eternally Penal Nothing was to come after death but Hell And 2. It is still penal Eternally penal unto all unbelievers But there are false notions of it amongst men as there are of all other things Some are afraid of it when the penalty is separated from it Some on the other hand look on it as a Relief and so either seek it or desire it unto whom it will prove only an entrance unto judgment It is the interest of all living to enquire diligently what death will be unto them 3. The death of all is equally determined and certain in Gods constitution It hath various wayes of approach unto all individuals Hence is it generally looked on as an accident befalling this or that man But the Law concerning it is general and equal The Second part of the Assertion is that after this is the judgment This by the same Divine unalterable constitution is appointed unto all God hath appointed a day wherein he will judge the world in Righteousness Death makes an not end of men as some think others hope and many would desire it should Ipsa mors nihil post mortem nihil But there is something yet remaining which death is subservient unto Hence it is said to be after this As surely as men dye it is sure that somewhat else follows after death This is the force of the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but but after it Now this after doth not denote the immediate succession of one thing unto another if one go before and the other certainly follow after what ever length of time be interposed between them the Assertion is true and proper Many have been long dead probably the most that shall dye and yet judgment is not come after But it shall come in its appointed season and so as that nothing shall interpose between death and judgment to make any alteration in the state or condition of the persons concerned in them The souls of them that are dead are yet alive but are utterly incapable of any change in their condition between death and judgment As death leaves men so shall judgment find them The second part of this penal constitution is judgment after death judgment It is not a particular judgment on every individual person immediately on his death although such a judgment there be For in and by death there is a declaration made concerning the eternal condition of the deceased But judgment here is opposed unto the second appearance of Christ unto the Salvation of believers which is the great or general judgment of all at the last day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used with respect unto this day or taken absolutely do signifie a condemnatory sentence only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the resurrection of or unto judgment is opposed unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the resurrection of or unto life Joh. 5. 29. See ver 22 23 24. So is it here used Judgment that is condemnation for sin follows after death in the righteous constitution of God by the sentence of the Law And as Christ by his death doth not take away death absolutely but only as it was penal so on his Second appearance he doth not take away judgment absolutely but only as it is a condemnatory sentence with respect unto Believers For as we must all dye so we must all appear before his judgment seat Rom. 14. 10. But as he hath promised that those that believe in him shall not see death for they are passed from death unto life they shall not undergo it as it is penal so also he hath that they shall not come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word here used into judgment Joh. 5. 24. They shall be freed from the condemnatory sentence of the Law For the nature and manner of this judgment see the Exposition on Chap. 6. 5. This then is the sense of the words Whereas therefore or in as much as this is the constitution of God that man sinful man shall once dye and afterwards be judged or condemned for sin Which would have been the event with all had not a Relief been provided which in opposition hereunto is declared in the next verse And no man that dyes in sin shall ever escape judgment VER XXVIII This verse gives us the Relief provided in the wisdom and Grace of God for and from this condition And there is in the words 1. The Redditive note of comparison and opposition So 2. The subject spoken of the offering of Christ. 3. The End of it to bear the sin of many 4 The consequent of it which must be spoken to distinctly 1. The Redditive note is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So in like manner in answer unto that state of things and for the Remedy against it in a blessed condecency unto Divine
is humble meek sincere subdued unto the will of God waiting for his pleasure as all Justified persons are in their several degrees he shall live for he is free from that principle of Pride and Unbelief which ruines the souls of men in times of trial There are especial Qualifications of Grace required unto stedfastness in Profession in times of Persecution and long continued tryals Shall live by Faith so we 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so express the Instrumental cause way and means whereby a man comes to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 just that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 justified which is by faith For it is by faith both that a man is justified and also those gracious Qualifications are wrought in him which enable him to persevere in his Profession It purifieth the heart of that Leaven of Pride which destroyeth all who are infected with it Or it may denote the way and means whereby a Just man doth abide and persevere in his Profession unto life And this sence I embrace because it is the entrance of the Apostle into his demonstration of the mighty things which faith will doe and which have been done and suffered through Faith by Believers which he declares here in general namely whatever difficulties and oppositions a just man meets withall in the way to things Eternal faith will carry him through them with safety and success He shall live Life in both the principal sences of it is here intended 1. He shall not die in and from his Profession he shall not perish as trees plucked up from the roots twice dead he shall maintain a spiritual life the life of God as the Psalmist speaks I shall not die but live and declare the loving kindness of the Lord. 2. He shall live or attain the Promise of Eternal Life so is the word expounded in the close of the next Verse Believe unto the saving of the Soul I. Many things are required to secure the success of our Profession in times of difficulties and trials As 1. That our Persons are righteous or justified by Grace 2. That we be furnished with those Graces that are appointed unto that end 3. That faith be kept unto a diligent exercise II. The continuance of the spiritual Life and Eternal salvation of true Believers are secured from all oppositions whatever As 't is confest there is in these words a prescription of the way and means whereby they may be so so there is a faithfull promise of God that so they shall be In the latter part of the Verse there is a description of others on a Supposition of a contrary state frame and event In the former the person is righteous the way of his acting in the present case is by faith and the event is Life he shall live On the other hand there is a supposition made of a person not so qualified not so acting not so living not having the same success but contrary in all these things Wherefore they do greatly deceive themselves and others who suppose it the same person who is thus spoken of and countenance themselves by the defect of the Pronoun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is naturally and necessarily supplyed in our Translation For this Reading and sence of the words The just shall live by Faith and if any draw back c. is contrary to the order of the words both in the Prophet and the Apostle and the express declaration of the mind of the Apostle in the next verse For as the words lie in the Prophet this of the Just living by Faith is a direct exception unto and removal of them whose souls are lifted up so as to depart from God But saith he the Just it shall not be so with him that is the Just he shall live by his Faith which is a direct opposition unto the other sort of persons And although the order of the words be changed by the Apostle yet the opposition between the two sorts of persons is evidently continued Wherefore in the next Verse the Apostle makes an express distinction of these unto whom he spake or concerning whom he speaks in the two states the one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the latter he had spoken in the first words and of the former in these that are now to be spoken unto I shall therefore retain the supplement in our Translation if any man or any one draw back if there be in any an evil heart of unbelief in departing from the living God There is an appearance of a great change in the words of the Prophet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For his Soul which in the Prophet is referr'd unto the persons offending is in the Apostle referr'd unto God who is offended For indeed the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be so referred in the Original if we suppose a change of speech and that the Prophet having spoken before in the Name of God doth here speak of God and the respect he had unto proud Unbelievers But the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is scarce reconcileable unto this Interpretation Wherefore it is enough that the Apostle gives us the plain general sence and meaning of the words with an Exposition of them as he hath done since he seldom keeps unto the proper words of the testimonies he quotes but alwayes gives the mind of the Holy Ghost in them There are two things in the words 1. A Crime supposed with reference unto the case under consideration which is perseverance under trials and temptations 2. A Sentence pronounced upon that Crime The first is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word in the Prophet denotes the cause of the sin intended therein it 's Nature and Effect The Original of all defection from the Gospel is in the sinful elation of heart not submitting unto not acquiescing in the Will of God not satisfied with the condition of Temporal sufferings on the account of the Eternal Reward When men are under the power of this evil frame of heart they will draw back subduct themselves out of that state and condition wherein they are exposed to these inconveniences 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if any man who hath made doth make profession of Faith in Christ and of the Gospel upon the invasion and long continuance of trials temptations and sufferings for them do through want of submission unto and acquiescence in the Will of God withdraw himself from that Profession and Communion therein with them who persist faithfull in it my heart shall not c. This is the evil which the great design of the whole Epistle is to obviate and prevent which the Apostle applies himself unto with all manner of Arguments Motives Exhortations and Threatnings to make effectual For this was that sin which by reason of their sufferings and persecutions Professors were exposed unto and which was absolutely ruinous unto the
Sin from occasional Resolutions Upon some smart of Conviction from Danger Sickness Trouble Fear Affliction there blooms in the minds of many a suddain Resolution to forsake Sin and as suddainly for the most part it fades again True Repentance firms a steady and unshaken resolution in the Heart which respects the forsaking of all Sin and at all Times or Occasions 2 Constant Endeavours to actuate and fulfill this purpose And these Endeavours respect all the Means Causes Occasions Temptations leading unto Sin that they may be avoided opposed and Deliverance obtained from them as also all means advantages and furtherance of those Graces and Duties which are opposed to these Dead works that they may be improved An Heartless unactive Purpose is that which many take up withall and ruine their Souls by Where therefore there is not a sedulous Endeavour by Watchfulness and Diligence in the constant use of all means to avoid all dead works in all their concerns from their first Rise and Principle to their finishing or Consummation there is no True Repentance from them 3 An actual Relinquishment of all sins in the course of our walking before God And hereunto is required 1 not an absolute freedom from all Sin for there is no man living who doth good and sinneth not 2 No absolute and precise deliverance even from great Sins whereinto the Soul may be surprized by the Power of Temptations Examples to the contrary abound in the Scripture But yet such Sins when any is overtaken with them ought 1 to put the Sinner upon a severe enquiry whether his Repentance were sincere and saving For where it is usually the Soul is preserved from such Falls 2 Pet. 1. 10. And 2 put him upon the renewing his Repentance with the same Care Diligence Sorrow and Humiliation as at the first But 1 it is required that this property of Repentance be prevalent against the common sins of the world mens old Sins which they lived in before their Conversion Those Sins which are expresly declared in the Gospel to be inconsistent with the Profession Ends and Glory of it it wholly excludes 1 Cor. 6. 9 10. 2 Cor. 6. 16. 1 Joh. 3. 14 15. And 2 against a course in any Sin or Sins either spiritual or fleshly internal or external 1 Joh. 3. 9. Rom. 6. 2. 3 For the most part against all outward Sins in the course of our Conversation in the world in which things our Sincerity or Perfection is exercised And these things were necessary to be touched on to manifest the Nature of this first Principle wherein men are to be instructed There is no Interest in Christ or Christian Religion to be obtained without Repentance from Dead works nor any orderly entrance into a Gospel Church State without a credible Profession thereof This was one of the first things that was preached unto Sinners as was before declared and without a compliance herewith they were not further to be treated with For 1 The Lord Christ came not only to save men from their Sins but to turn them from their Sins to turn them from their Sins that they may be saved from them when he comes out of Sion as a Redeemer a Deliverer a Saviour he turns away ungodliness from Jacob that is he turns Jacob from ungodliness Rom. 11. 26. namely by Repentance This was one principal End of the Birth Life Death and Exaltation of Christ. His work in all these was to make Peace and Reconciliation between God and Man Hereunto belongeth the Slaying Destruction or removal of the Enmity that was between them This with respect unto God was done by the Attonement he made the Sacrifice he offered and the Price of Redemption that he paid 2 Cor. 5. 21. But the whole work is not hereby compleated The Enmity on our part also must be taken away or Reconciliation will not be finished Now we were Enemies in our minds by wicked works Col. 1. 21. and thereby alienated from the Life of God Ephes. 4. 18. The removal hereof consists in this Repentance For that is our turning unto God upon the Terms of Peace tendred unto us They therefore do but deceive their own Souls who trust unto Peace with God on the Mediation of Christ who are not at Peace with God in their own Souls by Repentance For the one is not without the other As he who is at Peace with God on his own part by Repentance shall never fail of Peace from God by the Attonement for he that so lays hold on his Arm and Strength that he may have Peace shall be sure to obtain it Isa. 27. 3. So without this whatever Notions men may have of Reconciliation with God they will find him in the issue as devouring Fire or Everlasting Burnings All Doctrines Notions or Perswasions that tend to alleviate the necessity of that personal Repentance which was before described or would substitute any outward Pennance or Corporeal pecuniary poenal Satisfaction in the room thereof are pernicious to the Souls of men And there is nothing so much to be dreaded or abhorred as a pretence taken unto Sin unto any Sin without Repentance from the Grace or Doctrine of the Gospel Shall we continue in Sin saith our Apostle that Grace may abound God forbid Those who do so and thereby turn the Grace of God into Lasciviousness are among the number of them whose Damnation sleepeth not 2 That any person living in Sin without Repentance should have an Interest in Christ or Christian Religion is inconsistent with the Glory of God the Honour of Jesus Christ and would render the Gospel if taught therein a Doctrine fit to be rejected by all men For where is the Glory of the Righteousness or Holiness of God if impenitent Sinners may be accepted with him Besides that it is contrary unto the whole Declaration of himself that he will not acquit the Guilty that he will not justifie the wicked nor accept the ungodly it hath an absolute inconsistency with the especial Righteousness of his Nature and which he exerciseth as the supream Rector and Judge of all that any such persons should approach before him or stand in his sight Psal. 5. 4 5 6. Rom. 1. 32. And for the Lord Jesus Christ it would plainly make him the Minister of Sin the thought whereof our Apostle so detests Gal. 2. 17. Nay a supposition hereof would make the coming of Christ to be the greatest means of letting in and increasing Sin on the world that ever was since the fall of Adam And the Gospel must then be looked on as a Doctrine meet to be abandoned by all wise and sober persons as that which would tend unavoidably to the debauching of mankind and the ruine of humane Society For whereas it doth openly and avowedly propose and declare the Pardon and remission of Sin of all sorts of Sin to all sorts of persons that shall believe and obey it if it did this without annexing unto its Promise the
their sins alway for the wrath is come upon them to the uttermost And they are even blind themselves who see not this to be the condition of many in the world at this day 3 There are especial sins that are peculiar to this sort of barren Persons and so also Aggravations of sins that others contract not the Guilt of Now this state and condition at least the utmost and highest Danger of it is so written on the Foreheads of most that are called Christians in the world that there is no need of making any Application of it unto them And although it be not for us to know times and seasons or to set bounds and limits to the Patience of Christ yet have we just reason to dread the speedy breaking forth of his severity in Judgement Spiritual or Temporal upon most Nations and Churches that are called by his Name But the Duty it is of those who make profession of the Gospel in a peculiar manner to enquire diligentl ywhether there be not growing in their own Hearts and Ways any such sins as are usually consequent unto Barrenness under the Word If it prove so upon search they may justly fear that God is beginning to revenge upon them the neglect of the Gospel and unprofitableness under it There are Degrees of this sin and its consequents as we shall shew afterwards that the Evidences and Effects of Gods displeasure against it are progressive and gradual also From some of these the sinner is recoverable by Grace from some of them he is not at least ordinarily but is inevitably bound over to the Judgement of the great day But the last Degree is such as men ought to tremble at who have the least care for or love unto their immortal Souls For whatever issue of things God may have provided in the purpose of his Grace the Danger unto us is inexpressible And there neither is nor can be unto any the least Evidence Token or Hope that God designs them any Relief whilst themselves are careless and negligent in the use of means for their own deliverance It may therefore be enquired by what sort of sins this condition may be known in more strict Professors than the common sort of Christians in the world and how their Barrenness under the Gospel may be discovered thereby as the Cause by its Effects and inseparable consequents I shall therefore name some of those sins and ways with respect whereunto such Persons ought to be exceeding jealous over themselves As 1 An Indulgence unto some secret pleasant or profitable Lust or Sin with an Allowance of themselves therein That this may befall such persons we have too open Evidence in the frequent Eruptions and Discoveries of such Evils in sundry of them Some through a long continuance in a course of the practice of private sins are either surprised into such Acts and Works of it as are made publick whether they will or no being hardened in them do turn off to their avowed Practice Some under Terrors of mind from God fierce Reflections of Conscience especially in great Afflictions and Probabilities of Death do voluntarily acknowledge the secret Evils of their Hearts and Lives And some by strange and unexpected Providences God brings to Light discovering the hidden works of Darkness wherein men have taken delight Such things therefore there may be amongst them who make a more than ordinary Profession in the world For there are or may be Hypocrites among them Vessels in the House of God of Wood and Stone And some who are sincere and upright may yet be long captivated under the power of their Corruptions and Temptations And for the sake of such it is principally that this warning is designed Take heed lest there be in any of you a growing secret Lust or Sin wherein you indulge your selves or which you approve If there be so it may be there is more in it than you are aware of nor will your delivery from it be so easie as you may imagine God seldom gives up men unto such a way but it is an Effect of his displeasure against their Barrenness He declares therein that he doth not approve of their Profession Take heed lest it prove an Entrance into the dreadful Judgement ensuing Whatever therefore it be let it not seem small in your Eyes There is more Evil in the least allowed sin of a Professor I mean that is willingly continued in than in the loud and great provocations of open sinners For besides other Aggravations it includes a mocking of God And this very Caution I now insist upon is frequently pressed on all Professors by our Apostle in this very Epistle chap. 3. 11. chap. 12. 15 16. 2 Constant neglect of private secret Duties This also may be justly feared lest it be an Effect of the same cause Now by this Neglect I mean not that which is Universal For it is sure hard to meet with any one who hath so much Light and Conviction as to make Profession of Religion in any way but that he will and doth pray and perform other secret Duties at one time or another Even the worst of men will do so in Afflictions Fears Dangers with Surprisals and the like Nor do I intend interruptions of Duties upon unjustifiable occasions which though a sin which men ought greatly to be humbled for and which discovers a superfluity of Naughtiness yet remaining in them yet is it not of so destructive a Nature as that which we treat about I intend therefore such an Omission of Duties as is general where men do seldom or never perform them but when they are excited and pressed by outward Accidents or Occasions That this may befall Professors the Prophet declares Isa. 43. 22 23. And it argues much Hypocrisie in them The principal Character of an Hypocrite being that he will not pray always Nor can there be any greater Evidence of a personal barrenness than this Neglect A man may have a Ministerial fruitfulness and a Personal barrenness so he may have a Family usefulness and a Personal thriftlesness And hereof Negligence in private Duties is the greatest Evidence Men also may know when those sins are consequences of their Barrenness and to be reckoned among the Thorns and Briars intended in the Text. They may do it I say by the difficulty they will meet withall in their Recovery if it be so Have their failings and negligence been occasional meerly from the Impression of present Temptations a through watering of their Minds and Consciences from the Word will enable them to cast off their snares and to recover themselves unto a due performance of their Duties But if these things proceed from Gods Dereliction of them because of their barrenness whatever they may think and resolve their Recovery will not be so facile God will make them sensible how foolish and evil a thing it is to forsake him under the means of fruitful Obedience They may think like Sampson to go forth
he is judged Rom. 3. 4. that is not only that all he doth shall be Righteous and Holy which is necessary from his own Essential Righteousness whence he will not whence he cannot do Evil but his Works shall be so wrought so accomplished as that the Righteousness of them shall be eminent and pleadable by his people against all sayings and reflections of ungodly men Especially every thing shall be plain and visibly Righteous that he doth in this way towards barren unprofitable Churches which he hath formerly owned and blessed In his dealing with them he will leave no colour of calling his Goodness and Faithfulness into question but will as it were refer the Righteousness of his proceedings unto all even unto themselves So he doth as to his dealing with the Church of the Jews when it was grown utterly barren Isa. 5. 1 2 3 4 5 6 7. So did our Lord Jesus Christ in his Parable compel the wicked Jews to subscribe unto the Righteousness of God in that miserable destruction which was coming on themselves Matth. 21. 33 34 35 36 37 38 39 40. And this God doth principally by his gradual procedure with them His precedent warnings and first degrees of Judgements Spiritual or Temporal shall bear witness unto the Righteousness of their total ruine Men at present through their blindness hardness of heart love of sin do not it may be take notice of Gods dealing with them and are therefore apt to complain when they are surprised with the fatal Evil. But the day will come when their Consciences shall be awakened unto a dreadful Remembrance of all the warnings God gave them and how slowly he proceeded in his Judgements when their Mouths shall be stopp'd and their Faces filled with Confusion 3 Gods dealings with barren Apostates being principally in spiritual Judgements the issue whereof is the total removal of the Gospel from them he will not do it at once because others may be yet mixed among them unto whom he will have the means of Grace continued This Abraham laid down in temporal Judgements as an unquestionable maxime of Divine Right That God would not destroy the Righteous with the wicked Gen. 18. 23 25. which Rule yet by the way is consined unto that kind of destruction which was to be a standing token and pledge of the last final Judgement and the Damnation of all ungodly men For in other cases it will admit of some extraordinary exception but this is the general way of Gods procedure in all Judgements Spiritual and Temporal Now if when men openly manifest their barrenness and daily bring forth Thorns and Briars if God should immediately remove the Word whilst there are amongst them a People also that are really fruitful unto his Glory it cannot be but that in an ordinary course of his Providence they must suffer with the rest and that before God hath fulfilled the whole works of his Grace towards them This was that wherewith he satisfied and quieted the mind of Elijah when in a transport of Zeal he complains of the horrible Apostasie of the Church of Israel making as the Apostle speaks intercession against them and applieth it unto all other seasons of the Church Rom. 11. 2 3 4 5. And we are taught in that example that when the Patience of God towards an highly provoking people seems to interfere with his threatening and the ordinary course of his Providence to believe that there are yet among them many whose hearts are sincere for God though for many reasons they are unknown to us And this should stir us up unto continual prayers for the whole world When the long-suffering of God is abused by the most and turned into an increase of their security yet he hath a blessed End in it towards his own among them 1 Pet. 3. 3 4 9. And this was the state of Gods present Dispensation towards those Hebrews The most of them were obstinate Unbelievers and many of them barren Apostates But yet God continued for a while to exercise Patience towards them and to tender the Gospel unto them And this he did because there was a Remnant amongst them according to the Election of Grace which were to obtain whilst the rest were hardened as our Apostle declares Rom. 11. And this Patience of God the hardened wretches despised and scoffed at But yet still God went on in his way and method because of those amongst them whom through that patience and long-suffering he intended to bring to Repentance and the acknowledgement of the Truth Further to clear up this whole matter it may be enquired what are those Degrees in Spiritual Judgements whereby God doth ordinarily proceed against barren Professors which are here intimated in general And 1 In such cases God doth usually restrain the Influence of mens Light upon their own Consciences and Affections Their Light and Knowledge which they have attained may in their Notions remain with them but they are not at all affected with what they know or guided by it as unto their practice There is a time when Light and Knowledge not improved do lose all their efficacy God suffers such an interposition to be made between it and their Consciences by the acting and pride of their Lusts that it is of no use unto them Whereas formerly under their Convictions every thing they knew of the Mind of God or the Gospel pressed on them to endeavour after some conformity unto it now it hath no power upon them but only flotes in their Fancies and Memories And this we see accomplished every day Men under a barren Apostatizing state do yet retain some of their Light and Notions of Truth which they are sensible of no power from nor have any use of unless it be to enable them to be the greater scoffers and deriders of others Now although this comes to pass through their own sin and lusts as the immediate cause of it yet it is a Spiritual Judgement of God also upon them for their sins For he with-holdeth all the working of his Spirit in and by that Light which alone renders it effectual His Spirit shall not strive any more therein and then it is easie for them to rebel against the Light they have as he speaks Job 24. 13. And let all men hence take heed when they begin to find that their Light and Convictions from the Word have not the same Power with them and Efficacy upon them as formerly they have had For it is greatly to be feared lest it be a beginning of Gods displeasure upon them See Hos. 9. 12. 2 God deprives them of all the Gifts which formerly they received Gifts are an Ability for the due Exercise of Gospel Light and Knowledge in the Duties of a publick concern These they may be made partakers of who yet prove barren and Apostates But God will not suffer them to be long retained under a course of Backsiding As men neglect their Exercise so God deprives them of them and
Faith we shall treat afterwards And 1. It is necessary with respect unto those Reproaches which the Profession of a saving Faith will expose men unto It hath done so always and will do so whilst this world continues And they are usually cast on Believers in so great variety on all sorts of occasions as that it would be a long work to call over the principal of them For they are the chief effects of the Endeavours of Sathan as he is the accuser of the Brethren I shall instance only in those of one kind And they are those which on their Straights Difficulties and Temptations the world reflects upon as if their Profession of Faith in God were vain false and hypocritical When men said unto David Where is now thy God or what is become of thy Religion and Profession thy pretended Trust in God he says it was a killing Sword in his Bones it pierced deep and pained greatly Psal. 42. 10. And it is spoken in the Person of our Saviour Reproaches have broken my heart and I am full of heaviness Psal. 69. 20. And this was the Reproach that was cast upon him on the Cross as the next words manifest They gave me Gall for my meat and in my thirst they gave me Vinegar to drink ver 21. And this Reproach was that which we Instance in They shook the Head at him saying He trusted on the Lord that he would deliver him let him deliver him seeing he delighted in him Psal. 22. 118. Matth. 27. 43. And what befell the Lord Christ on the Cross teacheth the Church what it is to expect under it In this condition patient long-suffering is our only Relief If that be not in exercise we shall either faint and despond or fret our selves to do evil or say in our hearts we will do unto others what they have done unto us But hereby is the Soul delivered It is not made stupid and senseless of the sharpness and evil of them David was not so nor was Christ himself nor is it the Will of God that we should put them off with a careless regardlesness The Glory and Honour of God and the Gospel are so far concerned in them and God so designs them for the exercise of our Faith as that they are not to be despised But it will give a quietness and evenness of Spirit under them so that no Duty shall be obstructed nor that satisfaction which we have in the ways of God be any way impeded And in this case this patient long-suffering worketh three ways 1 By committing our whole cause to God as it did in Christ 1 Pet. 2. 23. 2 By patient waiting for the pleading of our Cause under a sense of our own sin and an acknowledgement of the Righteousness of God Mic. 7. 9 10. 3 By supporting the Soul with a testimony of its own sincerity 1 Cor. 4. 3 4. 2. With respect unto Violence and Persecutions These also that Faith which tends to the enjoyment of the Promises will expose men unto And they prove great trials sometimes from their violence and sometimes from their continuance Some come with the fury of a Storm as if they would bear down all before them Such were the Primitive Persecutions and that at this day in many places under the Papal Power Others by their long duration in wasting vexing consuming Troubles are designed gradually to wear out the Saints of the most high Dan. 7. 25. And what havock hath been made in all Ages by them of the one sort and of the other is known unto all The number of Apostates in such seasons hath for the most part exceeded that of Martyrs And many have insensibly withered and grown utterly weary under Troubles of a long duration when they could apprehend no end of them Here we have need of patient long-suffering if we intend to inherit the Promises This is that Grace which calmeth and supporteth the Soul under all these pressures 1 By keeping and preserving it from darkening disturbing Affections and passions of Anger worldly sorrow carnal fear and the inordinate Love of present things Hereby in patience we possess our Souls Luke 21. 19. which if disorderly Affections do as it were once carry out of our power and possess the conduct of them we shall quickly be at a loss in our Profession 2 By enabling us to take a sedate prospect of Eternal things of the good things promised and their glorious excellency in comparison unto what here we suffer in 2 Cor. 4. 16 17 18. 3 By preserving of us from all irregular ways and attempts for deliverance For without this Grace we shall choose either not to suffer and so disinherit our selves of the Promises or shall not suffer in a due manner unto the Glory of God or our own advantage or shall turn aside unto unlawful Reliefs 3. It is necessary with respect unto our waiting for the Accomplishment of many great Promises concerning the Kingdom of Christ and Interest of the Gospel in this world That there are such Promises on record in the Scripture and as yet unfulfilled is I suppose generally granted However I speak of them who are satisfied in their minds beyond all hesitation that such there are and of such as lived before the Accomplishment of some of them who are proposed for our Example For so did the Fathers under the Old Testament who lived before the coming of Christ in the Flesh. In these Promises and their Accomplishment Believers find themselves greatly concerned and those who are not so do disavow an Interest in the spiritual Body of Christ and his Glory in the world Now because their Accomplishment is deferred beyond the desires and expectations of men as was of old the Promise of the coming of Christ many Temptations do ensue thereon And not a few have there been on the one hand who have in sad Instances made haste and antedated the Accomplishment in unwarrantable Practices pretending unto Faith they have renounced patient long-suffering and not fewer have cast away all expectation of them on the other hand as though they would never be fulfilled Herein therefore we have also need of patient long-suffering Without it we shall fall into one of the extreams mentioned both of which are attended with dangers ruinous unto Profession See Habbak 2. 1 2 3 4. With respect unto these things the days of the Gospel are the time of the Kingdom and Patience of Jesus Christ Rev. 1. 9. He hath begun to set up his Kingdom and it shall never be prevailed against Dan. 7. 27. But yet many things that belong thereunto especially unto its tranquillity and extent are as yet unfulfilled and whilst they are so many outrages are committed in the world against his Rule and Interest Wherefore it is at present the Time of his Patience as well as of his Raign And therefore are we required to keep the word of his Patience Rev. 3. 10. or to abide in the Faith of those things
Gods Promise wherefore God expresseth the sense of his Indignation against them with that Scheme of Reproach Ye shall bear your Iniquities and you shall know my breach of Promise chap. 14. 34. or see what your Unbelief hath brought you unto And no otherwise is it with all Unbelievers at present as our Apostle at large declares chap. 3. of this Epistle Other things are pretended as the causes of their Unbelief but it is their dissatisfaction in the Truth of God that is the true and only cause of it And as this sufficiently manifests the hainousness of Unbelief so it Glorifies the Righteousness of God in the Condemnation of Unbelievers 2. The Curse of the Law having by the guilt of Sin been admitted unto a Dominion over the whole Soul it is a great thing to receive and admit of a Testimony to the contrary such as the Promise is What the Law speaks it speaks unto them that are under it as all men are by Nature And it speaks in the Heart of every man that the sinner must dye Conscience complies also and adds its suffrage thereunto This fixeth a conclusion in the mind that so it will be whatever may be offered unto the contrary But so is the Testimony of God in the Promise namely that there is a way of Life and Salvation for sinners and that God offereth this way and an Interest therein unto us Nothing but the exceeding greatness of the power of Grace can enable a guilty sinner in this case to set his Seal that God is true 3. When the Promise comes and is proposed unto us for the most part it finds us deeply engaged into and as to our selves Immutably fixed on other things that are inconsistent with Faith in the Promises Some are interested in divers Lusts and Pleasures Some are filled with inveterate prejudices through a vain Conversation received by Tradition from their Fathers and some have some good hopes in themselves that in the way wherein they are by the Religion which they profess and the Duties which they perform they may in time arrive unto what they aim at When the Promise is proposed the first thing included therein is an utter relinquishment of all these things As it is a Promise of Grace so it excludes every thing but Grace Wherefore when it is proposed unto any it doth not only require that it be believed or God be believed therein but also that in order thereunto we part with and utterly renounce all hopes and confidences in our selves from what we are or expect to be and betake our selves for Life and Salvation unto the Promise alone Some imagine that it is a very easie thing to believe and that the Souls of men are but deceived when they are called off from the Duties that Light and Conviction put them upon to the way of Faith in the Promise But the truth is that what from its own Nature and from what is required thereunto or comprised therein it is as the most important so the highest and greatest Duty that we are called unto And which men would of their own choice rather grind in a Mill of the most burdensome Duties than once apply their minds unto 4. The guilt of sin hath filled the mind of every sinner with innumerable fears doubts and Confusions that are very difficultly satisfied or removed Yea the remainders of them do abide in Believers themselves and oft-times fill them with great perplexities And these when the Promise is proposed unto them arise and follow one another like the Waves of the Sea James 1. 6. No sooner is one of them answered or waved but immediately another supplies its room And in them all doth Unbelief put forth its power And on these grounds it is that poor sinners have such need of the Reduplication of Divine Assurances that notwithstanding all pretences unto the contrary the Promise of Grace in Christ shall be made good and be accomplished unto them 5. The especial Design of God in this Dispensation and Condescension is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. That we might have a strong Consolation Being engaged in the Application of his Instance in the Promise and Faith of God given unto Abraham the Apostle here plainly dismisseth the consideration of things past under the Old Testament in those Blessings and temporal things which were Typical of things spiritual and applies the whole unto present Believers and therein unto all those of future Ages That we might have And herein he builds on this Principle That whatever God promised designed sware unto Abraham that he did so promise unto all Believers whatever so that every Promise of the Covenant belongeth equally unto them with him or any other And two things the Apostle lays down concerning such Believers 1 What God designs unto them 2 Such a Description of them as contains the Qualifications necessary unto a Participation of what is so designed The first is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It sometimes signifies Exhortation an encouraging perswasive Exhortation And in that sense it is here taken by some Expositors as Theophylact and Oecumenius That we might have thereby a prevalent Exhortation unto Faith and Patience in Believing But Comfort or Consolation is the most usual signification of the Word in the New Testament as I have shewed elsewhere and that sense of the Word alone can be here intended A Consolation it is that ariseth from the Assurance of Faith and of our Interest thereby in the Promises of God This is that which relieves our Souls against all Fears Doubts and Troubles For it either obviates and prevents them or it out-ballanceth them and bears up our Souls against them For Comfort is the Relief of the mind whatever it be against sorrow and trouble And this Consolation which God intends and designs Believers is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 solamen fortissimum forte validum potens Strong powerful prevalent Strong so as to be prevalent against Opposition is that which is intended There are Comforts to be taken or are often taken from earthly things But they are weak languid and such as fade and dye upon the first appearance of a vigorous opposition But this Consolation is strong and prevalent against all Creature Oppositions whatever Strong that is such as will abide against all Opposition A strong Tower an impregnable Fortress Munition of Rocks For it is not the abounding of Consolation in us but the prevalency of the Causes of it against Opposition that is intended 6. There is the Description of the Persons unto whom God designs this Consolation by the Promise confirmed with his Oath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There are three things in this Description of Believers or the Heirs of the Promise 1 The way whereby they seek for Relief they fly for Refuge 2 The Relief it self which they seek after which is the Hope set before them 3 The way whereby they are made Partakers of it they lay hold upon it 1. They are
and Ministerial Administration of the Sacraments as the only outward Causes and Means thereof Herein do Ministers Bless the People in the Name and Authority of God 3. They do it by the particular Ministerial applications of the Word unto the Souls and Consciences of Men. This Authority hath Christ given unto them saith he VVhose soever sins ye remit they are remitted unto them and whose soever sins ye retain they are retained John 20. 23. I know what Use hath been made of these words that is how they have been abused to give Countenance unto the necessity of private Confession of all Sins unto the Priests and of their Power of Absolution or Remission thereon But yet the real intention of the words and the Truth that is in them must not be waved or over-looked It is not therefore the meer Preaching of the VVord and therein a Doctrinal Declaration of whose Sins are remitted and whose Sins are retained according to the Gospel which Men are respectively interested in by their Faith or Unbelief that is here intended the Commission giving Power whereunto is of a more general Nature But an especial Application of the word unto the Consciences of Men with respect unto their Sins is included therein And this is done two ways 1. VVith respect unto the Judgment of the Church 2. VVith respect unto the Judgment of God The first is that binding or loosing which the Lord Christ hath given Power for unto the Ministers and Guides of the Church as to the Communion thereof Mat. 18. 18. For by the Ministerial Application of the Word unto the Sins and Consciences of Men are they to be continued in or excluded from the Communion of the Church which is called the binding or loosing of them The other respects God himself and the sense which the Conscience of a Sinner hath of the guilt of Sin before him In this case the Ministers of the Gospel are Authorized in the Name of Christ to remit their Sins that is so to apply the Promises of Mercy and Grace unto their Souls and Consciences as that being received by Faith they may have Peace with God So are they Authorized to remit or retain Sins according to the tenor and terms of the Gospel Not that the Remission of Sins absolutely doth depend on an Act of Office but the Release of the Conscience of a Sinner from the sense of guilt doth sometimes much depend upon it rightly performed that is by due Application of the Promises of the Gospel unto such as Believe and Repent 4. How they Bless the Church by Prayer and Example may be understood from what hath been spoken concerning those things with respect unto Parents The Authority that is in them depends on Gods especial Institution which exempts them from and exalts them above the common Order of mutual Charitative Benedictions 5. They Bless the People Declaratively as a Pledge whereof it hath been always of Use in the Church that at the Close of the Solemn Duties of its Assemblies wherein the Name of God is put upon it to Bless the People by express mention of the Blessing of God which they pray for upon them But yet because the same thing is done in the Administration of all other Ordinances and this Benediction is only Euctical or by the way of Prayer I shall not plead for the Necessity of it And we may yet infer two things from hence 1. That those who are thus appointed to Bless others in the Name of God and thereby exalted into a Preeminence above those that are Blessed by his appointment ought to be accordingly regarded by all that are so Blessed by them It is well if Christians do rightly consider what their Duty is unto them who are appointed as a means to communicate all Spiritual Blessings unto them And 2. Let those who are so appointed take heed lest by their miscarriage they prove not a Curse unto them whom they ought to Bless For if they are negligent in the Performance of their Duties in the things mentioned much more if therewithal they put the Name of any false god upon them they are no otherwise VER 8. The Eighth Verse carrieth on the same Argument by a particular Application unto the Matter in hand of the things which he had in general observed before in Melchisedec For whereas the Apostle had before declared that he was without Father without Mother without Beginning of Days or End of Life he now shews how all this conduced unto his purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. by an usual Idiotisme of that Language the Sons of Man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui moriuntur who dye Vul. Lat. Homines morientes dying men of which difference we must speak afterwards 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 generally de quo testatum est quod vivat Vul. Lat. Ibi autem contestatur quia vivit which the Rhemists render but there he hath witness that he Liveth both obscurely Arius Testatione dictus quia vivit to no Advantage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly is de quo testatur as Erasmus Beza Castalia Smidle render it The Arabick concurs with the Vulgar The Syriack by way of Paraphrase He of whom the Scripture witnesseth that he Liveth And here men verily that dye receive Tithes but there he of whom it is witnessed that he Liveth There is in the words a Comparison and Opposition between the Levitical Priests and Melchisedec in this matter of receiving Tithes which in general was common to them both And we may consider in them 1. The Circumstances of the Comparison 2. The general Agreement of both sorts which is the ground of the Comparison 3. The parts of the Antithesis or Opposition or dissimilitude between them The Circumstances of the Comparison are two 1. The manner of its Introduction in the earnestness of the Assertion in the Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is as much as quidem or equidem truly verily which is omitted in our Translation though elsewhere the same Particle is so rendred This moreover is the state of the Case in this matter And the Insertion of it is proper unto an Affirmation upon a Concession as this here is Secondly The Determination of the Time or Place or Manner of the Opposition in those Adverbs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here and there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 usually refers unto place And some think that the Apostle hath respect unto Hierusalem the Seat of the Levitical Priesthood and the Land of Canaan which alone was Tithable according to the Law For the Jews do Judge and that rightly that the Law of Legal Tithing extended not it self beyond the Bounds of the Land of Canaan a sufficient Evidence that it was Positive and Ceremonial In Opposition hereunto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there must signifie some other places or any place where the Priesthood of Melchisedec hath its signification that is in Christian
were Good in themselves and Good unto the People so as if they did them they should live therein But after the People had broken the Covenant in making of a Golden Calf God gave them that whole System of Ordinances Institutions and Laws which ensued These they say in that place of Ezekiel God calls Ordinances that were not Good and Judgements whereby they should not live as being imposed on the People in the way of Punishment And with respect unto these they say it is that the Apostle affirms the Commandment was weak and unprofitable But as the Application of this Exposition unto this passage in the Apostle's Discourse is not consistent with the Design of it as will afterwards appear So indeed the Exposition it self is not defensible For it is plain that by the Laws and Statutes mentioned ver 11. not any part of them but the whole System of Ordinances and Commandments which God gave by Moses is intended And the two words in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do express the whole Law Ceremonial and Judicial And it was not from this or that part but from the whole Law that the People as far as they were Carnal looked for Righteousness and Salvation Rom. 10. 5. Gal. 3. 12. And as these Laws and Statutes mentioned ver 11. contained the whole Law given by Moses so those intended ver 25. whereof it is said that they were not Good nor could they live in the keeping of them cannot be the Laws and Statutes of God considered in themselves For it is inconsistent with the Holiness Goodness and Wisdom of God to give Laws which in themselves and their own Nature should not be Good but Evil. Nor on Supposition that he had given them Statutes that were not Good and Judgments wherein they should not live could he plead as he doth that his ways were equal and that their ways were unequal For in these Laws he evidently promised that those who did them should live therein Where is the Equality Equity and Righteousness if it were otherwise Wherefore if the Statutes of God be intended in the place it must be with respect unto the People their Unbelief and Obstinacy that it is said of them that they were not Good being made useless unto them by Reason of Sin In that sense the Apostle says that the Commandment which was Ordained unto life he found to be unto Death Rom. 7. 10. But I rather Judge that having charged the People with neglect and contempt of the Laws and Judgments of God which were Good Gods giving them up Judicially unto ways of Idolatry and false Worship which they made as Laws and Judgments unto themselves and willingly walked after the Commandment as Hos. 5. 11. is here so expressed But there is no Ground for such a Distinction between the Laws and Judgments of God in themselves that some of them should be Good and some of them should be not Good that in some of them Men might live but not in others Secondly I Answer That the whole Law may be considered two ways 1. Absolutely in it self 2. With Respect 1. Unto the End for which it was given 2. Unto the Persons unto whom it was given In it self no Reflection can be made upon it because it was an effect of the Wisdom Holiness and Truth of God But in the Respects mentioned it manifests its own weakness and unprofitableness For they were Sinners unto whom it was given and both defiled and guilty antecedently unto the giving of this Law being so by Nature and thereon Children of Wrath Two things they stood in need of in this Condition 1. Sanctification by an Inherent Purity and Holiness with a Compleat Righteousness from thence This the Moral Law was at first the Rule and Measure of and would have always effected it by its Observance It could never indeed take away any defilement of Sin from the Soul but it could have prevented any such defilement But now with respect unto the Persons unto whom it was given it became weak and unprofitable unto any such end It became so saith the Apostle by Reason of the Flesh Rom. 8. 3. For although in it self it was a perfect Rule of Righteousness Rom. 10. 5. Gal. 3. 12. 21. yet it could not be a cause or means of Righteousness unto them who were disenabled by the entrance of Sin to comply with it and fulfill it Wherefore the Moral Law which was in it self Efficacious and Useful was now become unto Sinners as unto the Ends of Holiness and Righteousness weak and unprofitable For by the deeds of the Law shall no Flesh be Justified 2. Sinners do stand in need of the Expiation of Sin For being actually guilty already it is to no purpose to think of a Righteousness for the future unless their present Guilt be first expiated Hereof there is not the least Intimation in the Moral Law It hath nothing in it nor accompanying of it that respects the Guilt of Sin but the Curse only This therefore was to be expected from the Ceremonial Law and the various ways of Attonement therein provided or no way at all But this of themselves they could not effect They did indeed represent and prefigure what would so do but of themselves they were insufficient unto any such end For it is not possible as our Apostle speakes that the Blood of Bulls and Goats should take away Sin chap. 10. 5. And this Law may be considered three ways 1 In Opposition unto Christ without respect unto its Typical Signification under which Notion it was now adhered unto by the unbelieving Hebrews This being no state of it by divine Appointment it became thereby not only of no use unto them but the occasion of their Ruin 2 In Competition and Conjunction with Christ and so it was adhered unto by many of these Hebrews who believed the Gospel And this also was a state not designed for it seeing it was appointed only unto the Time of Reformation and therefore was not only useless but noxious and hurtful 3 In Subordination unto Christ to Typifie and Represent what was to be obtained in him alone so during its own Season it was of use unto that End but yet could never effect the things which it did represent And in this state doth the Apostle pronounce it weak and unprofitable namely on a Supposition that Attonement and Expiation of Sin was actually to be made which it could not reach unto But it may be yet farther enquired Why God did give this Law unto the People which although it were Good in it self yet because of the condition of the People it could not attain the End which was intended The Apostle gives so full an answer unto this enquiry as that we need not farther to insist upon it For he giveth two Reasons why God gave this Law First he saith it was added because of Transgression till the seed should come to whom the Promise was
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
and still must be offered for After one offering their sins again encreased on them and made another necessary From all these considerations our High Priest was absolutely exempted and that on a twofold Account 1. Of his Person which being Holy Harmless Undefiled and Separate from sinners he needed not offer for himself 2. Of his Offering which being at once perfectly expiatory of the sins of the People needed not to be repeated And on these Grounds God also had appointed that he should offer himself only once for all 2. The second thing in these words is the Declaration of them that lay under this necessity which our High Priest was not liable unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As the High Priests that is those High Priests of the Law concerning whom he had treated So we well render the words as those High Priests in like manner as they were or as they had need For the Apostle with respect unto the Levitical Priesthood carrieth on the comparison between Christ and them especially in the instance of the High Priests and the Discharge of their Office For they were the Head of the Priesthood and the Glory of the Church of Israel Howbeit all other priests employed in the holy Offerings and Sacrifices of the People are included herein And it is apparent that if the Priesthood of Christ doth so far excell that Office in the High Priests of the Old Testament it must needs excell it in those of a subordinate Order or Degree All these priests had need to offer in the manner here expressed 3. A threefold Difference is intimated between our High Priest and them As 1. In the frequency of their Offerings they were to offer dayly which also includes the order of their Offering first for themselves and then for the People Whereas he offered once only 2. It is supposed they offered the sacrifices appointed by the Law which were of brute Creatures only whence their insufficiency and frequent Repetition did proceed as declared Chap. 10. 1 2 3. He offered himself 3. In the cause of their offering they offered for their own sins but he had none of his own to offer for Now all the things here asscribed unto the Levitical priests are weaknesses and imperfections in their Office And hereby the main position of the Apostle and which was destructive of the whole Fabrick of Mosaical worship namely that the Law whereby they were constituted made nothing perfect was abundantly confirmed For the greatest effect of that Law was the constitution of this Priesthood And what perfection can be expected by such a Priesthood where the Priests were obliged continually to offer for their own sins No sooner was one offering past but they were providing matter making another necessary And so it was with respect unto the sins of the People And what perfection could be comprized in an everlasting Rotation of sins and sacrifices Is it not manifest that this Priesthood and these sacrifices could never of themselves expiate sin nor make perfect them that came to God by them Their instructive use was excellent They both directed Faith to look unto the great future Priest and Sacrifice and established it in that they were Pledges given of God in Assurance thereof The eye of them all was a continual guidance unto the Church to look unto him who alone was to make Attonement for sin and bring in Everlasting Righteousness Howbeit they were of that nature and were so ordained of God that they should never give perfect ease and Peace unto them that were exercised in them Some relief they found in them but compleat Peace they did not afford Nor can any thing do so that is often to be repeated The frequent Repetitions of the sacrifices of the masse in the Church of Rome doth sufficiently manifest that there is no solid abiding Peace with God in that Church For this is not to be attained by any thing that must be frequently repeated So our Apostle affirms expresly that if the Sacrifices of the Law could have made perfect them that came to God by them or given them perfect Peace with God they would have ceased to have been offered And so it would be with the sacrifice of the Masse Only by the one offering of Christ they are perfected as to Peace with God for whom he offered And it gave great evidence unto their instructive efficacy that in themselves they were so weak so imperfect and ineffectual It was therefore unbelief heightned unto Obstinacy which caused the Hebrews to refuse this High Priest and Sacrifice when exhibited of God whereas before they could never attain unto Peace firm and stable But Love of carnal Worship and adherence unto self Righteousnesse are inseparable companions Obs. God requireth our Faith and Obedience in and unto nothing but what is as absolutly needful for us so highly reasonable unto the minds of them that are enlightned Such was this Priesthood of Christ now proposed unto the Faith of the Church in comparison of what was before enjoyed 4. There is in the words the Time and Season of the performance of what is here asscribed unto these High Priests as necessary for them They were to do it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dayly that is so often as occasion required according unto the Law For there is no Reason to confine the Apostles intention unto the annual expiatory sacrifice only as though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chap. 10. 1. Dayly as much as Yearly It is true that in that sacrifice the High Priest offered first for his own sins and then for the sins of the People But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used doth not expresse that order as we shall see Nor is it the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Dayly sacrifice alone that is intended though that be included also For that juge sacrificium had respect unto the sins of the whole Church both Priests and People As we are obliged to pray for the pardon of sin every day by vertue of that sacrifice which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 new and living in its efficacy continually and as occasion did require And so there was an Obligation on the Priest to offer for himself a sin-offering as often as he sinned according to the sins of the People Levit. 4. 3. If the Priest that is anointed that is the High Priest do sin according unto the sin of the People then let him bring for his sin which he hath sinned a young bullock without blemish unto the Lord for a sin offering And unto this institution the Apostle here hath respect 5. What they were thus obliged unto is declared 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to offer sacrifices for sins All Propitiatory and expiatory sacrifices are intended But possibly a principal regard is had unto the great Anniversary sacrifice in the feast of Expiation Levit. 16. For although the Apostle mentions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacrifices in
evert the force of his Argument For if the same sacrifice which the Lord Christ offered be often offered and had need so to be the whole Argument to prove the excellency of his Priesthood in that he offered himself but once above them who often offered the same sacrifices falls to the ground And hence also the Foundation of this fiction is rased For it is that the Lord Christ offered himself at the supper the night before he was hetraied as the Trent Council affirms Sess. 22. Cap. 1. For if he did so he offered himself more than once twice at least which being a matter of Fact is to give the Apostle the lye What he offered is expressed in the last place and therein the Reason is contained why he offered but once and needed not to do so daily as those Priests did And this is taken from the excellency of his offering he offered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 himself And this gives the highest preference of the Priesthood of Christ above that of Levi. For 1. Those Priests had nothing of their own to offer but must be furnished with offerings from among the other Creatures 2. Though they had the best from them the blood and fat yet it was but the blood of Calves and Sheep and Goats And what can this do for the real Expiating of the sins of our souls See Micah 6. 6 7 8. Wherefore when at any time the People were brought under any serious conviction of sin they could not but apprehend that none of these sacrifices however multiplyed could deliver them from their Guilt But the Lord Christ had something of his own to offer that which was originally and absolutely his own not borrowed or taken from any thing among the Creatures And this was himself a sacrifice able to make Attonement for all the sins of Mankind And from the words thus expounded we may observe 1. That no sinful man was meet to offer the great Expiatory sacrifice for the Church much less is any sinful man fit to offer Christ himself As the first part of this Assertion declares the insufficiency of the Priests of the Church of the Jews so doth the latter the vain pretence of the Priests of the Church of Rome The former the Apostle proves and confirms expresly For no other high Priest but such a one as was in himself perfectly sinless did become us or our state and condition He that was otherwise could neither have any thing of his own to offer and must in the first place offer for himself and this he must be doing day by day And the latter on many accounts is a vile presumptuous Imagination For a poor sinful worm of the Earth to interpose himself between God and Christ and offer the one in sacrifice unto the other what an issue is it of Pride and Folly 2. The Excellency of Christs Person and Priesthood freed him in his offering from many things that the Levitical Priesthood was obliged unto And the due Apprehension hereof is a great guide unto us in the consideration of those Types For many things we shall meet withal which we cannot see how they had a particular Accomplishment in Christ nor find out what they did prefigure But all of them were such that their own infirm state and condition did require Such was their outward Call and Consecration which they had by the Law in the sacrifice of beasts with certain washings and unctions their sacrificing often and for themselves their Succession one to another their Purifications or legal Pollutions These and sundry things of like nature were made necessary unto them from their own sins and infirmities and so had no particular Accomplishment in Christ. However in general all the Ordinances and Institutions about them all taught the Church thus much that nothing of that was to be found in the true high Priest wherein they were defective 3. No Sacrifice could bring us unto God and save the Church to the utmost but that wherein the Son of God himself was both Priest and Offering Such an High Priest became us who offered himself once for all And we may consider 1. That this was one of the greatest effects of infinite divine Wisdom and Grace His Incarnation wherein he had a body prepared for him for this purpose his call to his Office by the Oath of the Father and Unction of the Spirit his sanctifying himself to be a sacrifice and his offering up himself through the eternal Spirit unto God are all full of Mysterious Wisdom and Grace All these wonders of wisdom and love were necessary unto this great End of bringing us unto God 2. Every part of this Transaction all that belongs unto this sacrifice is filled up with Perfection that no more could be required on the part of God nor is any thing wanting to give countenance unto our unbelief The Person of the Priest and the Offering it self are both the same both the Son of God One view of the Glory of this Mystery how satisfactory is it unto the souls of Believers 3. A distinct consideration of the Person of the Priest and of his sacrifice will evidence this Truth unto the Faith of Believers What could not this Priest prevail for in his Interposition on our behalf Must he not needs be absolutely prevalent in all he ayms at Were our cause intrusted in any other hand what security could we have that it should not miscarry And what could not this offering make Attonement for What sin or whose sins could it not expiate Behold the Lamb of God that takes away the sins of the World 4. It was burdensom and heavy work to attain relief against sin and settled Peace of Conscience under the old Priesthood attended with so many weaknesses and infirmities Herein lyes the greatest part of that Yoke which the Apostle Peter affirms that neither they nor their Fathers were able to bear Act. 15. 10. Which the Lord Christ gives us deliverance from Math. 11. 27 28 29 30. VER XXVIII For the Law maketh men High Priests which have Infirmity but the Word of the Oath which was since the Law maketh the Son who is consecrated for evermore The Apostle in this verse summeth up the whole of his precedent Discourse so as to evidence the true and proper Foundation which all along he hath built and proceeded on 1. One Principle there was agreed upon between him and the Hebrews who adhered unto Mosaical Institutions and this was that an High Priest over the Church there must be and without such an one there is no approach unto God So it was under the Law and if the same order be not continued the Church must needs fall under a great disadvantage To lose the High Priest out of our Religion is to lose the Sun out of the firmament of the Church This was a common Principle agreed on between them whereon the Apostle doth proceed 2. He Grants unto them that the High Priests who officiated
The Renovation of the terms and sanction of the Covenant of Works contributed much thereunto For the People saw not how the Commands of that Covenant could be observed nor how its Curse could be avoided They saw it not I say by any thing in the Covenant of Sinai which therefore gendred unto bondage All the prospect they had of deliverance was from the Promise 2. It arose from the manner of the delivery of the Law and Gods entring thereon into Covenant with them This was ordered on purpose to fill them with dread and fear And it could not but do so when ever they called it to remembrance 3. From the severity of the Penalties annexed unto the Transgression of the Law And God had taken upon himself that where punishment was not exacted according to the Law he himself would cut them off This kept them always anxious and sollicitous not knowing when they were safe or secure 4. From the Nature of the whole Ministry of the Law which was the ministration of death and condemnation 2 Cor. 3. 16. which declared the desert of every sin to be death and denounced death unto every Sinner administring by its self no relief unto the minds and consciences of men So was it the letter that killed them that were under its power 5. From the Darkness of their own minds in the means ways and causes of deliverance from all these things It is true they had a promise before of Life and Salvation which was not abolished by this Covenant even the Promise made unto Abraham But this belonged not unto this Covenant And the way of its accomplishment by the Incarnation and Mediation of the Son of God was much hidden from them yea from the Prophets themselves who yet foretold them This left them under much bondage For the principal cause and means of the liberty of Believers under the Gospel ariseth from the clear light they have into the mystery of the love and grace of God in Christ. This faith and knowledge of his Incarnation Humiliation Sufferings and Sacrifice whereby he made Attonement for Sin and brought in everlasting Righteousness is that which gives them liberty and boldness in their Obedience 2 Cor. 3. 17 18. whilest they of old were in the dark as unto these things they must needs be kept under much bondage 6. It was increased by the yoke of a multitude of Laws Rites and Ceremonies imposed on them which made the whole of their Worship a burden unto them and unsupportable Acts 15. 9. In and by all these ways and means there was a Spirit of Bondage and Fear administred unto them And this God did thus he dealt with them to the end that they might not rest in that state but continually look out after deliverance On the other hand the New Covenant gives liberty and boldness the liberty and boldness of Children unto all Believers It is the Son in it that makes us free or gives us universally all that liberty which is any way needful for us or useful unto us For where the Spirit of God is there is liberty namely to serve God not in the oldness of the Letter but in the newness of the Spirit And it is declared that this was the great end of bringing in the New Covenant in the accomplishment of the Promise made unto Abraham namely that we being delivered from the hands of all our enemies might serve God without fear all the days of our lives Luke 1. 72 73 74 75. And we may briefly consider wherein this Deliverance and Liberty by the New Covenant doth consist which it doth in the things ensuing 1. In our freedom from the commanding power of the Law as to sinless perfect Obedience in order unto Righteousness and Justification before God Its commands we are still subject unto but not in order unto life and salvation For unto those ends it is fulfilled in and by the Mediator of the New Covenant who is the end of the Law for Righteousness to every one that believeth Rom. 10. 4. 2. In our freedom from the condemning power of the Law and the Sanction of it in the Curse This being undergone and answered by him who was made a curse for us we are freed from it Rom. 7. 6. Gal. 3 13 14. And therein also are we delivered from the fear of death Heb. 2. 15. as it was paenal and an entrance into judgment or condemnation John 5. 24. 3. In our freedom from conscience for sin Heb. 10. 2. That is Conscience disquieting perplexing and condemning our persons the hearts of all that believe being sprinkled from an evil conscience by the blood of Christ. 4. In our freedom from the whole System of Mosaical Worship in all the Rites and Ceremonies and Ordinances of it which what a burden it was the Apostles do declare Acts 15. and our Apostle at large in his Epistle to the Galatians 5. From all the Laws of men in things appertaining unto the Worship of God 1 Cor. 7. 23. And by all these and the like instances of spiritual liberty doth the Gospel free Believers from that Spirit of bondage unto fear which was administred under the Old Covenant It remains only that we point at the Heads of those Ways whereby this Liberty is communicated unto us under the New Covenant And it is done 1. Principally by the grant and communication of the Spirit of the Son as a Spirit of Adoption giving the freedom boldness and liberty of children John 1. 12. Rom. 8. 15 16 17. Gal. 4. 6 7. From hence the Apostle lays it down as a certain Rule that where the Spirit of God is there is liberty 2 Cor. 3. 17. Let men pretend what they will let them boast of the freedom of their outward condition in this world and of the inward liberty or freedom of their wills there is indeed no true liberty where the Spirit of God is not The ways whereby he giveth freedom power a sound mind spiritual boldness courage and contempt of the Cross holy confidence before God a readiness for obedience and enlargedness of heart in duties with all other things wherein true liberty doth consist or which any way belongs unto it I must not here divert to declare The world judges that there is no bondage but where the Spirit of God is For that gives that conscientious fear of Sin that awe of God in all our Thoughts Actions and Ways that careful and circumspect walking that temperance in things lawful that abstinence from all appearance of evil wherein they judge the greatest bondage on the earth to consist But those who have received him do know that the whole world doth lie in evil and that all those unto whom spiritual liberty is a bondage are the Servants and Slaves of Satan 2. It is obtained by the evidence of our justification before God and the causes of it This men were greatly in the dark unto under the first Covenant although all stable peace with
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
be partaker of it In the Promise itself we may consider 1 Who it is made unto 2 What it is that is promised The first is expressed in the Pronoun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their three times repeated All those absolutely and only those with whom God makes this Covenant are intended Those whose sins are not pardoned do in no sense partake of this Covenant it is not made with them For this is the Covenant that God makes with them that he will be merciful unto their sins that is unto them in the pardon of them Some speak of an universal conditional Covenant made with all Mankind If there be any such thing it is not that here intended For they are all actually pardoned with whom this Covenant is made And the indefinite declaration of the nature and terms of the Covenant is not the making of a Covenant with any And what should be the condition of this grace here promised of the pardon of sin It is say they that men repent and believe and turn to God and yield obedience unto the Gospel If so then men must do all these things before they receive the remission of sins yes Then must they do them whilest they are under the Law and the curse of it for so are all men whose sins are not pardoned This is to make obedience unto the Law and that to be performed by men whilest under the curse of it to be the condition of Gospel-mercy which is to overthrow both the Law and Gospel But then on the other hand it will follow they say that men are pardoned before they do believe which is expresly contrary unto the Scripture And 1 The communication and donation of faith unto us is an effect of the same grace whereby our sins are pardoned and they are both bestowed on us by virtue of the same Covenant 2 The application of pardoning mercy unto our souls is in order of nature consequent unto believing but in time they go together 3 Faith is not required unto the procuring of the pardon of our sins but unto the receiving of it That they may receive the remission of sins But that which we shall observe from hence is That The New Covenant is made with them alone who effectually and eventually are made partakers of the grace of it This is my Covenant that I will make with them I will be merciful unto their unrighteousness c. Those with whom the Old Covenant was made were all of them actual Partakers of the benefits of it and if they are not so with whom the New is made it comes short of the Old in efficacy and may be utterly frustrate Neither doth the indefinite Proposal of the terms of the Covenant prove that the Covenant is made with them or any who enjoy not the benefits of it Indeed this is the excellency of this Covenant and so it is here declared that it doth effectually communicate all the grace and mercy contained in it unto all and every one with whom it is made whoever it is made withall his sins are pardoned Secondly The subject matter of this Promise is the pardon of sin And that which we have to consider for the exposition of the words is 1 What is meant by sins 2 What by the pardon of them 3 What is the reason of the peculiar expression in this place Sin is spoken of with respect unto its guilt especially so is it the object of mercy and grace Guilt is the desert of punishment or the obligation of the sinner unto punishment by and according unto the sentence of the Law Pardon is the dissolution of that obligation Sin is here expressed by three terms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unrighteousness sin and transgression as we render the words In the Prophet there is only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is wanting But they are elsewhere all three used where mention is made of the pardon of sin or the causes of it As 1 in the declaration of the Name of God with respect thereunto Exod. 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pardoning iniquity transgression and sin 2 In the confession of sin for the removal of it by the expiatory Sacrifice Lev. 16. 21. Aaron shall confess over him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all their iniquities all their transgressions in all their sins 3 In the expression of the forgiveness of sin in justification Psal. 32. 1 2. Wherefore the Apostle might justly make up the expression and general enumeration of sins here defective in the Prophet seeing it is elsewhere so constantly used to the same purpose and on the like occasion Nor are those terms needlesly multiplied but sundry things we are taught thereby As 1 That those whom God graciously takes into Covenant are many of them antecedently obnoxious unto all sorts of sins 2 That in the grace of the Covenant there is mercy provided for the pardon of them all even of them from which they could not be justified by the Law of Moses Acts 13. 42. And that 3 Therefore none should be discouraged from resting on the faithfulness of God in this Covenant who are invited unto a compliance therewith But there is yet more intended in the use of these words For they do distinctly express all those respects of sin in general by which the Conscience of a sinner is affected burdened and terrified as also whereon the equity of the curse and punishment for sin doth depend The first is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unrighteousness This is usually taken for sins against the second Table or the transgression of that rule of righteousness amongst men which is given by the Moral Law But here as in many other places it expresseth a general affection of sin with respect unto God A thing unequal and unrighteous it is that man should sin against God his Sovereign Ruler and Benefactor As God is the Supreme Lord and Governor of all as he is our onely Benefactor and Rewarder as all his laws and ways towards us are just and equal the first notion of Righteousness in us is the rendering unto God what is due unto him that is universal Obedience unto all his Commands Righteousness towards man is but a branch springing from this root and where this is not there is no Righteousness amongst men whatever is pretended If we give not unto God the things that are Gods it will not avail us to give unto Caesar the things that are Caesars nor unto other men what is their own And this is the first consideration of sin that renders the sinner obnoxious unto punishment and manifests the equity of the sanction of the Law It is an unrighteous thing Herewith the Conscience of the sinner is affected if he be convinced of sin in a due manner The original perfection of his nature consisted in this Righteousness towards God by rendering his due unto him in a way of obedience This is overthrown by sin which is therefore both shameful and ruinous which distresseth
the Conscience when awaken'd by Conviction The second is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is properly a missing of an erring from that end and scope which it is our duty to aim at There is a certain end for which we were made and a certain rule proper unto us whereby we may attain it And this end being our onely blessedness it is our interest as it was in the principles of our natures to be always in a tendency towards it This is the glory of God and our eternal salvation in the enjoyment of him Thereunto the Law of God is a perfect Guide To sin therefore is to forsake that Rule and to forgo therein our aim at that end It is to place self and the world as our end in the place of God and his glory and to take the imaginations of our hearts for our Rule Wherefore the perverse folly that is in sin in wandering away from the chiefest good as our end and the best guide as our rule embracing the greatest evils in their stead is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendering punishment righteous and filling the sinner with shame and fear 3. There is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We have no one word in our language properly to express the sense hereof nor is there so in the Latine We render it Transgression of the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a lawless person whom the Hebrews call a Son of Belial one who owns no yoke nor rule And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a voluntary unconformity unto the Law Herein the formal nature of sin consists as the Apostle tells us 1 Joh. 3. 4. And this is that which in the first place passeth on the Conscience of a sinner Wherefore as all sorts of particular sins are included in these multiplied names of sin so the general nature of sin in all its causes and respects terrifying the sinner and manifesting the righteousness of the Curse of the Law are declared and represented by them And we may learn 1. That the aggravations of Sin are great and many which the Consciences of convinced Sinners ought to have regard unto 2. There is grace and mercy in the New Covenant provided for all sorts of sins and all aggravations of them if they be received in a due manner 3. Aggravations of Sin do glorifie grace in pardon Therefore doth God here so express them that he may declare the glory of his grace in their remission 4. We cannot understand aright the glory and excellency of pardoning mercy unless we are convinced of the greatness and vileness of our sins in all their aggravations Secondly That which is promised with respect unto these sins is two ways expressed 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will be merciful 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will remember no more It is pardon of sin that is intended in both these expressions the one respecting the cause of it the other its perfection and assurance And two things are considerable in the pardon of sin 1 A respect unto the Mediator of the Covenant and the propitiation for sin made by him Without this there can be no remission nor is any promised 2 The dissolution of the obligation of the Law binding over the guilty sinner unto punishment These are the essential parts of Evangelical Pardon and respect is had in these words unto them both 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we translate merciful is propitious gracious through a propitiation But the Lord Christ is the onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or propitiation under the New Testament Rom. 3. 25. 1 John 2. 2. And he died 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to propitiate God for sin to render him propitious unto sinners Heb. 2. 17. in him alone God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 merciful unto our sins 2. The Law with the sanction of it was the means appointed of God to bring sin unto a judicial remembrance and tryal Wherefore the dissolution of the obligation of the Law unto punishment which is an Act of God the Supreme Rector and Judge of all belongeth unto the pardon of sin This is variously expressed in the Scripture here by remembring sin no more The Assertion whereof is fortified by a double Negative Sin shall never be called legally to remembrance But the whole Doctrine of the Pardon of Sin I have so largely handled in the Exposition of Psalm 130. that I must not here again reassume the same Argument VER XIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 HAving in the foregoing Verses proved in general the insufficiency of the Old Covenant the necessity of the New the difference between the one and the other with the preference of the later above the former in all confirming the excellency of the Priesthood of Christ above that of Aaron In this last Verse of the Chapter he maketh an especial inference from one word in the Prophetical Testimony wherein the main truth which he endeavoured to confirm with respect unto these Hebrews was asserted It was their persuasion that of what sort soever this promised Covenant should be yet the former was still to continue in force obliging the Church unto all the Institutions of Worship thereunto appertaining Hereon depended the main Controversie that the Apostle had with them For he knew that this persuasion was destructive to the Faith of the Gospel and would if pertinaciously adhered unto prove ruinous unto their own Souls Wherefore the contrary hereunto or the total cessation of the first Covenant he presseth on them with all sorts of Arguments as from the nature use and end of it from its insufficiency to consecrate or make perfect the state of the Church from the various Prefigurations and certain Predictions of the introduction of another Covenant Priesthood and Ordinances of Worship which were better than those that belonged unto it and inconsistent with them with many other cogent evidences to the same purpose Here he fixeth on a new argument in particular to prove the necessity and certainty of its abolition and hereby according unto his wonted manner he makes a transition unto his following discourses wherein he proves the same truth from the distinct consideration of the use and end of the Institutions Ordinances and Sacrifices belonging unto that Covenant This he pursues unto the 24 ver of the Tenth Chapter and so returns unto the paraenetical part of the Epistle making due applications of what he had now fully evinced In that he saith a new Covenant he hath made the first old Now that which decayeth and waxeth old is ready to vanish away A double Argument the Apostle here maketh use of 1 From a special word or testimony 2 From a general Maxim of truth in all kinds In the former we may consider 1 The Testimony he makes use of 2 The Inference unto his own purpose which he makes from it 1. The first consisteth in the Adjunct of this other promised Covenant It is by God himself called New 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in
à nobis intelligitur Ipse est Tabernaculum propter carnis tegumentum Ipse est mensa quia noster cibus est et vita Ipse est Arca habens legem Dei reconditam quia est verbum Patris Ipse est candelabrum quia est Lux Spiritualis Ipse est Altare incensi quia est odor suavitatis in Sanctificationem Ipse est Altare Holocausti quia est hostia pro totius mundi vit a in cruce oblata And other Instances he gives unto the same purpose And although I cannot comply with all his particular Applications yet the Ground he builds upon and the Rule he proceeds by are firm and stable And by this Rule we shall enquire into the signification of the things mentioned by the Apostle in the first part of the Tabernacle 1. The Candlestick with its seven Branches and its perpetual Light with pure Oyl giving Light unto all Holy Administrations did represent the fullness of Spiritual Light that is in Christ Jesus and which by him is communicated unto the whole Church In him was Life and the Life was the Light of men Ioh. 1. 4. God gave unto him the Spirit not by measure Ioh. 3. 34. And the Holy Spitit rested on him in all variety of his Gifts and Operations especially those of Spiritual Light Wisdom and Understanding Isa. 11. 2. 3. And in allusion unto this Candlestick with its seven Lamps is called the seven Spirits that are before the Throne of God Revel 1. 4 as He in and by whom the Lord Christ gives out the fullness and perfection of spirituall Light and Gifts unto the illumination of the Church even as the Light of the Tabernacle depended on the seven Lamps of the Candlestick Wherefore by the Communication of the fullness of the Spirit in all his Gifts and Graces unto Christ he became the fountain of all spiritual Light unto the Church For he subjectively enlightens their minds by his Spirit Ephes. 1. 17 18 19. and objectively and doctrinally conveys the means of Light unto them by his word Again There was one Candlestick which contained the holy Oyl a Type of the spirit in it self Thence was it communicated unto the Branches on each side of it that they also should give Light unto the Tabernacle Yet had they originally no oyl in themselves but only what was continually communicated unto them from the body of the Candlestick And so the communications from Christ of spiritual Gifts unto the Ministers of the Gospel whereby they are instrumental In the Illumination of the Church was signified thereby For unto every one of us is given Grace according unto the measure of the Gift of Christ even as he pleaseth Ephes. 4. 7. But hereon we must also remember that this Candlestick was all one beaten work of pure Gold both the Scapus the Body and all the Branches of it There were neither joynts nor screws nor pins in or about it Exod. 25. 36. Wherefore unless ministers are made Partakers of the divine nature of Christ by that faith which is more precious than Gold and are intimately united unto him so as mystically to become one with him no pretended conjunction unto him by joynts and screws of outward order will enable them to derive that pure oyl from him with whose burning Light they may illuminate the Church But this I submitt unto the Judgment of others This is of faith herein That which God instructed the Church in by this holy Utensil and its Use was that the promised Messiah whom all these things typed and represented was to be by the fullness of the spirit in himself and the communication of all Spiritual Graces and Gifts unto others the only cause of all true saving Light unto the Church He is the true Light which lighteneth every man coming into the world namely that is savingly enlightened Upon the entrance of Sin all things fell into Darkness spiritual darkness covered mankind not unlike that which was on the face of the deep before God said let there be Light and there was Light 2 Cor. 4 6. And this darkness had two parts first that which was external with respect unto the will of God concerning Sinners and their acceptance with him secondly on the minds of men in their incapacity to receive such divine Revelations unto that end as were or should be made This was the double Vail the Vail vailed and the Covering covered over the face of all Nations which was to be destroyed Isa. 25. 7. And they are both removed by Christ alone the former by his Doctrine the latter by his Spirit Moreover there was no Light at all in the Sanctuary for the performance of any holy Administrations but what was given unto it by the Lamps of this Candlestick And therefore was it to be carefully dressed every morning and evening by a perpetual Statute And if the communication of spiritual Gifts and Graces do cease the very Church it self notwithstanding its outward order will be a place of Darkness Obs. 1. The Communication of sacred Light from Christ in the Gifts of the Spirit is absolutely necessary unto the due and acceptable performance of all holy Offices and Duties of worship in the Church And 2. No man by his utmost endeavours in the use of outward means can obtain the least beam of saving Light unless it be communicated unto him by Christ who is the only fountain and cause of it The Table and the Shew-bread mentioned in the next place respected him also under another consideration The use of the Table which was all overlaid with Gold was only to bear the bread which was laid upon it What resemblance there might be therein unto the Divine Person of Christ which sustained the humane nature in its duties that Bread of Life which was provided for the Church It may be is not easie to declare Howbeit the Head of Christ is said to be as the most fine Gold Cant. 5. 11. Wherefore the matter of it being most precious and the form of it beautifull and glorious it might as far represent it as any thing would do which is of this Creation as all these things were ver 11. But that the Lord Christ is the only Bread of life unto the Church the only Spiritual Food of our Souls he himself doth fully testifie Ioh. 6. 32. 35. He therefore He alone was represented by this continual Bread of the Sanctuary VER 3 4 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But after the second Vail or Covering Our Latine Translation reads post medium velum that is after the Vail that was in the midst For there were not three Vails whereof this should be in the midst but two only The Syriack somewhat changeth the words The inner Tabernacle which was within the face of the second Gate The same thing is intended but the inner is added and after the second Vail is expressed by an Hebraism what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is which is rendred
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
is used in all good Authors for not only to find but to obtain by our endeavors so do we render it and so we ought to do Rom. 4. 1. Heb. 4. 16. He obtained effectually Eternal Redemption by the price of his Blood And it is mentioned in a Tense denoting the time past to signifie that he had thus obtained Eternal Redemption before he entred into the Holy Place How he obtained it we shall see in the consideration of the nature of the thing it self that was obtained Three things must be inquired into with what brevity we can for the Explication of these words 1 What is Redemption 2 Why is this Redemption called Eternal 3 How Christ obtained it 1. All Redemption respects a state of Bondage and Captivity with all the Events that do attend it The Object of it or those to be redeemed are only persons in that estate There is mention ver 15. of the Redemption of Transgressions but it is by a Metonymy of the Cause for the Effect It is Transgressions which cast men into that state from whence they are to be redeemed But both in the Scripture and in the common Notion of the word Redemption is the deliverance of persons from a state of Bondage And this may be done two ways 1 By Power 2 By payment of a Price That which is in the former way is only improperly and metaphorically so called For it is in its own nature a bare deliverance and is termed Redemption only with respect to the state of Captivity from whence it is a deliverance It is a vindication into liberty by any means So the deliverance of the Israelites from Egypt though wrought meerly by Acts of Power is called their Redemption And Moses from his Ministry in that work is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Redeemer Acts 7. 35. But this Redemption is only metaphorically so called with respect unto the state of Bondage wherein the people were That which is properly so is by a Price paid as a valuable consideration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Ransom a price of Redemption Thence are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Redemption and a Redeemer So the Redemption that is by Christ is every-where said to be a Price a Ransom See Mat. 20. 28. Mark 10. 45. 1 Cor. 6. 20. 1 Tim. 2. 6. 1 Pet. 1. 18 19. It is the deliverance of persons out of a state of Captivity and Bondage by the payment of a valuable price or Ransom And the Socinians offer violence not only to the Scripture but to common sense it self when they contend that the Redemption which is constantly affirmed to be by a Price is metaphorical and that only proper which is by Power The Price or Ransom in this Redemption is two ways expressed 1 By that which gave it its worth and value that it might be a sufficient Ransom for all 2 By its especial nature The first is the Person of Christ himself He gave himself for us Gal. 2. 20. He gave himself a Ransom for all 1 Tim. 2. 6. He offered himself to God ver 14. Eph. 5. 2. This was that which made the Ransom of an infinite value meet to redeem the whole Church God purchased the Church with his own Blood Acts 20. 28. The especial nature of it is that it was by Blood by his own Blood See Eph. 1. 7. 1 Pet. 1. 18 19. And this Blood of Christ was a Ransom or Price of Redemption partly from the unvaluableness of that Obedience which he yielded unto God in the shedding of it and partly because this Ransom was also to be an Atonement as it was offered unto God in Sacrifice For it is by Blood and no otherwise that Atonement is made Lev. 17. 11. Wherefore he is set forth to be a Propitiation through Faith in his Blood Rom. 3. 24 25. That the Lord Jesus Christ did give himself a Ransom for Sin that he did it in the shedding of his Blood for us wherein he made his Soul an offering for Sin that herein and hereby he made Atonement and expiated our Sins and that all these things belonged unto our Redemption is the substance of the Gospel That this Redemption is nothing but the Expiation of Sin and that Expiation of Sin nothing but an Act of Power and Authority in Christ now in Heaven as the Socinians dream is to reject the whole Gospel Though the nature of this Redemption be usually spoken unto yet we must not here wholly put it by And the nature of it will appear in the consideration of the state from whence we are redeemed with the causes of it 1 The Meritorious Cause of it was Sin or our Original Apostasie from God Hereby we lost our primitive liberty with all the rights and priviledges thereunto belonging 2 The Supreme Efficient Cause is God himself As the Ruler and Iudge of all he cast all Apostates into a state of Captivity and Bondage For Liberty is nothing but peace with him But he did it with this difference Sinning Angels he designed to leave irrecoverably under this condition For Mankind he would find a Ransom 3 The Instrumental Cause of it was the Curse of the Law This falling on men brings them into a state of Bondage For it separates as to all relation of love and peace between God and them and gives life unto all the actings of sin and death wherein the misery of that state consists To be separate from God to be under the power of sin and death is to be in Bondage 4 The External Cause by the application of all other causes unto the Souls and Consciences of men is Satan His was the power of darkness his the power of death over men in that state and condition that is to make application of the terror of it unto their Souls as threatned in the Curse Heb. 2. 14 15. Hence he appears as the Head of this state of Bondage and men are in Captivity unto him He is not so in himself but as the external application of the causes of Bondage is committed unto him From hence it is evident that four things are required unto that Redemption which is a deliverance by Price or Ransom from this state For 1 it must be by such a Ransom as whereby the Guilt of Sin is expiated which was the Meritorious Cause of our Captivity Hence it is called the Redemption of Transgressions ver 14. that is of persons from that state and condition whereinto they were cast by sin or transgression 2 Such as wherewith in respect of God Atonement must be made and satisfaction unto his Justice as the Supreme Ruler and Judge of all 3 Such as whereby the Curse of the Law might be removed which could not be without undergoing of it 4 Such as whereby the Power of Satan might be destroyed How all this was done by the Blood of Christ I have at large declared elsewhere 2. This Redemption is said to be Eternal And it is so on
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
yet what use and advantage was it of with respect unto them that he should dye an accursed death under the Curse of the Law and a sense of God's displeasure Hereof the Socinians and those that follow them can yield no reason at all It would become these men so highly pretending unto reason to give an account upon their own Principles of the death of the onely begotten Son of God in the highest course and most intense Acts of Obedience that may be compliant with the wisdom holiness and goodness of God considering the kind of death that he dyed But what they cannot do the Apostle doth in the next words Eighthly The death of the Mediator of the New Testament was for the Redemption of Transgressions and for this End it was necessary Sin lay in the way of the enjoyment of the Inheritance which Grace had prepared It did so in the Righteousness and Faithfulness of God Unless it were removed the Inheritance could not be received The way whereby this was to be done was by Redemption The Redemption of Transgressions is the deliverance of the Transgressors from all the Evils they were subject unto on their account by the payment of a satisfactory price The words used to express it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will admit of no other signification Here it must answer the purging of Conscience by the blood of Christ. And he calls his life a Ransom or Price of Redemption And this utterly destroys the foundation of the Socinian Redemption and Expiation for Sin For they make it only a freedom from Punishment by an Act of Power Take off the covering of the words which they use in a sense foreign to the Scripture and their proper signification and their sense is expresly contradictory unto the sense and words of the Apostle He declares Christ to have been the High-Priest and Mediator of the New Testament in the same Acts and Duties They teach that he ceased to be a Mediator when he began to be a Priest He affirms that the Blood of Christ doth expiate Sins They that he doth it by an Act of Power in Heaven where there is no use of his Blood He says that his death was necessary unto and was the means or cause of the Redemption of Transgressions that is to be a price of Redemption or just Compensation for them They contend that no such thing is required thereunto And whereas the Scriptures do plainly assign the Expiation of Sin Redemption Reconciliation and Peace with God Sanctification and Salvation unto the Death and Blood-shedding of Christ They deny them all and every one to be in any sense Effects of it only they say it was an antecedent sign of the Truth of his Doctrine in his Resurrection and an antecedent condition of his Exaltation and Power which is to reject the whole Mystery of the Gospel Besides the particular Observations which we have made on the several passages of this Verse something may yet in general be observed from it As 1. A New Testament providing an Eternal Inheritance in Sovereign Grace the Constitution of a Mediator such a Mediator for that Testament in infinite Wisdom and Love the Death of that Testator for the Redemption of Transgressions to fulfil the Law and satisfie the Iustice of God with the communication of that Inheritance by Promise to be received by Faith in all them that are called are the substance of the Mystery of the Gospel And all these are with wonderful wisdom comprised by the Apostle in these words 2. That the Efficacy of the Mediation and Death of Christ extended it self unto all the called under the Old Testament is an evident Demonstration of his Divine Nature his Pre-existence unto all these things and the Eternal Covenant between the Father and him about them 3. The first Covenant did only forbid and Condemn Transgressions Redemption from them is by the New Testament alone 4. The Glory and Efficacy of the New Covenant and the Assurance of the Communication of an Eternal Inheritance by vertue of it depend hereon that it was made a Testament by the death of the Mediator which is farther proved in the following Verses VER XVI XVII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the death of him is declared shewed argued or proved Mors intercedat necesse est Necesse est mortem intercedere Ar. Necesse est mortem ferri which is not proper in the Latine Tongue however there is an emphasis in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more than is expressed by intercedo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of him that made it of the Testator 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in him that is dead in mortuis among them that are dead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vulg confirmatum est and so the Syriac ratum est more proper 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is no use profit or benefit in it Ar. nunquam valet quandoquidem nunquam valet nondum valet it is not yet of force For where a Testament is there must also of necessity be brought in the death of the Testator For a Testament is firm or ratified after men are dead otherwise it is of no force whil'st the Testator liveth There is not much more to be considered in these verses but only how the Observation contained in them doth promote and confirm the Argument which the Apostle insists upon Now this is to prove the necessity and use of the death of Christ from the Nature Ends and Use of the Covenant whereof he was the Mediator For it being a Testament it was to be confirmed with the death of the Testator This is proved in these Verses from the Notion of a Testament and the only use of it amongst men For the Apostle in this Epistle doth argue several times from such usages amongst men as proceeding from the Principles of Reason and Equity were generally prevalent among them So he doth in his discourse concerning the assurance given by the Oath of God Chap. 6. And here he doth the same from what was commonly agreed upon and suitable unto the reason of things about the nature and use of a Testament The things here mentioned were known to all approved by all and were the principal means of the preservation of Peace and Property in Humane Societies For although Testaments as unto their especial Regulation owe their original unto the Roman Civil Law yet as unto the substance of them they were in use amongst all Mankind from the foundation of the world For a Testament is the just determination of a Man's Will concerning what he will have done with his Goods after his decease Or it is the Will of him that is dead Take this power from men and you root up the whole foundation of all industry and diligence in the world For what man will labour to increase his substance if when
And they are all witnessed unto in his perpetual Appearance in the presence of God for us 7. This also comprizeth his being an Advocate He is hereby in a continual readiness to plead our Cause against all Accusations which is the especial Nature of his work as an Advocate which is distinct from his Intercession whereby he procures supplies of Grace and Mercy for us 8. This Account of the Appearance of Christ before God on the Throne of Grace gives direction into a right Apprehension of the way of the Dispensation of all saving Grace and Mercy unto the Church The Spring and Fountain of it is God himself not absolutely considered but as a on Throne of Grace Goodness Grace Love and Mercy are natural unto him but so also are Righteousness and Judgment That he should be on a Throne of Grace is an Act of his Soveraign Will and Pleasure which is the original Spring of the Dispensation of all Grace unto the Church The procuring Cause of all Grace and Mercy for the Church as issuing from this Throne of Grace is the Sacrifice of Christ whereby Attonement was made for Sin and all Heavenly things purifyed unto their proper End Hence he is continually represented before this Throne of God as a Lamb that had been slain The Actual Application of all Grace and Mercy unto the Church and every member of it depends on this his Appearance before God and the Intercession wherewith it is accompanied Schlictingius grants on the place that Christ doth indeed Solicitously take care of the Salvation of the Church but yet God saith he doth grant it of meer Mercy without any regard unto Satisfaction or Merit which saith he we exclude And the only Reason he gives for their so doing is this that where there is Satisfaction or Merit there is no need of Oblation Appearance or Intercession But this Fancy opposed unto the Wisdom of God in the Dispensation of himself and his Grace ariseth from their Corrupt Notion of these things If the Oblation of Christ with his Appearance in Heaven and Intercession were nothing but what they imagine them to be that is his Appearance in Heaven with all Power committed unto him and the Administration of it for our Good his Satisfaction and Merit could not directly be thence proved Yet also on the other hand are they no way disproved thereby for they might be antecedently necessary unto the exercise of this Power But the Argument is firm on the other hand There is in the Dispensation of Grace and Mercy respect had unto Satisfaction and Merit because it is by the Blood and Sacrifice of Christ as it is the design of the Apostle to declare For whereas He was therein an offering for Sin was made Sin for us and bare all our Iniquities undergoing the Penalty or Curse of the Law due unto them which we call his Satisfaction or Suffering in our stead And whereas all that he did antecedently unto the Oblation of himself for the Salvation of the Church he did it in a way of Obedience unto God by Vertue of the Compact or Covenant between the Father and Him for our Salvation unto his Glory which we call his Merit Unto these there is respect in the dispensation of Grace or the Lord Christ lived and died in Vain But to declare their Apprehension of these things the same Author adds Porro in Pontifice legali apparitio distincta erat ab oblatione licet utraque erat conjuncta simul fieret nempe quia alius erat Pontifex alia victima apparebat quidem Pontifex offerebatur autem victima seu sanguis victimae At nostri Pontificis oblatio apparitio quemadmodum interpellatio reipsa idem sunt quia nimirum idem est Pontifex Victima Dum enim apparet Christus seipsum offert dum seipsum offert apparet dum autem offert apparet interpellat 1. It is not true that the Oblation or Offering of the Sacrifice by the High Priest and his Appearance in the Holy Place was at the same time For he offered his Sacrifice at the Altar without and afterwards entred with the blood into the Holy Place 2. He grants that the Blood of the Sacrifice was offered but will not allow that the Blood of Christ was offered at all nor that Christ offered himself before he had laid aside both flesh and blood having no such thing belonging unto him 3. That the Sacrifice of Christ his Oblation Appearance and Intercession are all one and the same and that nothing but his Power and Care in Heaven for the Salvation of the Church is intended by them is an Imagination expresly contradictory unto the whole Design and all the Reasonings of the Apostle in the Context For he carefully distinguisheth those things one from the other sheweth the different and distinct time of them under the Old Testament declareth their distinct Natures Acts and Effects with the different places of their performance Violence also is offered unto the signification of the Words and the common Notion of things intended by them to make way for this Conceit In common use and force 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are one thing and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are others It is true the Lord Christ is in himself both the Priest and the Sacrifice but it doth not thence follow that his offering of himself and his Appearance in the Presence of God for us are the same but only that they are the Acts of the same Person This Continual Appearance of the Lord Christ for us as our High Priest in the Presence of God in the way explained is the Foundation of the Safety of the Church in all Ages and that whereon all our Consolation doth depend whence Relief is derived by Faith on all occasions The Consideration hereof being rightly improved will carry us through all difficulties Temptations and Trials with safety unto the End VER XXV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not also neque neither nor yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Soul He made his Soul an offering for Sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in or with Blood that was not his own properly Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with other blood or the blood of another Nor yet that he should offer himself often as the High Priest entreth into the Holy-Place every year with the blood of others In the foregoing verse there is an Opposition in the Comparison between the Lord Christ and the High Priest of the Law yet is it such as hath its Foundation in a Similitude that is between them and therefore respects not so much the things themselves opposed as the manner of them For as the Lord Christ entred not into the Holy
the Saints of the Old Testament longed after his Appearance in the flesh how shall not we do so for his Appearance in Glory See Tit. 2. 13. Looking for and hasting unto 2 Pet. 3. 12. 4 Patient waiting for it in the midst of all discouragements These the World is filled withal and it is the great trial of Faith Jude 20 21. 5 Preparation for it that we may be ready and meet for his reception which is the Substance of what we are taught in the Parable of the Virgins Mat. 25. Unto those that thus look for him shall the Lord Christ appear unto Salvation 4. The manner of his Appearance is without Sin This may either respect himself or the Church or both In his first Appearance in the flesh he was absolutely in himself without Sin But his great work was about Sin And in what he had to do for us he was made sin he bare our iniquities and was treated both by God and Man as the greatest Sinner He had all the penal Effects and Consequents of Sin upon him all dolorous Infirmities of Nature as Fear Sorrow Grief Pain all sufferings that Sin deserved that the Law threatned were in him and upon him Nothing as it were appeared with him or upon him but Sin that is the effects and Consequents of it in what he underwent for our Sakes But now he shall appear perfectly free from all these things as a perfect conqueror over Sin in all its causes effects and consequents 2 It may respect the Church He will then have made an utter end of Sin in the whole Church for ever There shall not then be the least remainder of it All its Filth and Guilt and Power and its effects in Darkness Fear and Danger shall be utterly abolished and done away The Guilt of Sin being done withal the whole Church shall then be perfectly purified without Spot and Wrinkle every way glorious Sin shall be no more Respect may be had to both Himself and the Church 5. The End of his appearance is the Salvation of them that look for him If this word relate immediately unto his Appearance the meaning is to bestow to collate Salvation upon them Eternal Salvation If it respect them that look for him it expresseth the qualification of their persons by the Object of their Faith and Hope they look for him to be perfectly and compleatly saved by him Where both senses are equally true we need not limit the signification of the words to either of them But we may observe 1. Christs Appearance the Second time his Return from Heaven to compleat the Salvation of the Church is the great Fundamental Principle of our Faith and Hope the great Testimony we have to give against all his and our Adversaries And 2. Faith concerning the second coming of Christ is sufficient to support the Souls of believers and to give them satisfactory Consolation in all Difficulties Trials and Distresses 3. All true believers do live in a waiting longing expectation of the coming of Christ. It is one of the most distinguishing Characters of a Sincere Believer so to do 4. To such alone as so look for him will the Lord Christ appear unto Salvation 5. Then will be the great distinction among Mankind when Christ shall appear unto the Everlasting Confusion of some and the Eternal Salvation of others A thing that the World loves not to hear of 6. At the second Appearance of Christ there will be an end of all the business about Sin both on his part and ours 7. The Communication of actual Salvation unto all Believers unto the Glory of God is the final End of the Office of Christ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 AN EXPOSITION OF THE Tenth CHAPTER of the EPISTLE TO THE HEBREWS THere are two parts of this Chapter The first concerneth the necessity and efficacy of the Sacrifice of Christ from the beginning unto v. 20. The other is an improvement of the Doctrine of it unto Faith Obedience and Perseverance from v. 20. to the end of the Chapter Of the first general Proposition of the Subject to be treated of there are two parts 1. A Demonstration of the Insufficiency of Legal Sacrifices for the expiation of sin v. 1 2 3 4 2. A Declaration of the necessity and efficacy of the Sacrifice of Christ unto that end from v. 4. unto v. 19. Of this Declaration there are two parts 1. The substitution of the Sacrifice of Christ in the place and room of all Legal Sacrifices because of its efficacy unto the end which they could not attain and without which the Church could not be saved v. 5 6 7 8 9 10. 2. A final comparison of his Priesthood and Sacrifice with those of the Law and their absolute preference above them unto v. 20. In the first particular of the first general part there are three things 1. An Assertion of the insuffciency of Legal Sacrifices unto the expiation of sin wherein a reason of it also is included v. 1. 2. A Confirmation of the Truth of that Assertion from the consideration of the frequency of their Repetition which manifestly evidenceth that insufficiency v. 2 3. 3. A General Reason taken from the nature of them or the matter whereof they did consist v. 4. The first of these is contained in the first verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is no difficulty in the reading nor much difference about the Translation of the words Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the Law a shadow was in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not the Substance it self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that shall offer them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Translator omits supposing it the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But it hath its own signification Continentèr in assiduum in perpetuum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 habens obtinens continens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ipsam expressam formam ipsam imaginem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sanctificare perfectè sanctificare perfectos facere Vulg. Lat. make perfect Perficere confirmare to perfect to confirm For the Law having a shadow of good things to come not the very Image of the things can never with those Sacrifices which they offer year by year continually make the comers thereunto the Worshippers perfect There are in these words 1. A note of Inference giving a connexion unto the preceding discourse For. 2. The Subject spoken of The Law 3. An Ascription made unto it It had a shadow of good things to come 4. A negation concerning it derogatory unto its perfection It had not the very image of the things themselves 5. An inference or conclusion from both can never with those sacrifices c. 1. The conjunctive particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For intimates that what follows or is introduced thereby is an inference from what he had before discoursed or a conclusion made thereon And this is the necessity of the Sacrifice of Christ. For having declared that he had perfectly expiated sin
the apprehension of the Sinner but by the true Causes and Grounds of it Now these lye herein alone that Sin was not perfectly expiated for where this is not there must be a conscience of Sin that is disquieting judging condemning for Sin The Apostle speaks on the one side and the other of them who were really interested in the Sacrifices whereunto they might trust for the Expiation of Sin The way hereof as unto them of old and the Legal Sacrifices was the due attendance unto them and performance of them according unto Gods institution Hence are the persons so interested called the comers to them and the worshippers The way and means of our interest in the Sacrifice of Christ is by Faith only In this state it often falls out that true Believers have a conscience judging and condemning them for Sin no less than they had under the Law but this trouble and power of conscience doth not arise from hence that Sin is not perfectly expiated by the Sacrifice of Christ but only from an apprehension that they have not a due interest in that Sacrifice and the benefits of it Under the Old Testament they questioned not their due interest in their Sacrifices which depended on the performance of the Rites and Ordinances of Service belonging unto them but their consciences charged them with the Guilt of Sin through an apprehension that their Sacrifices could not perfectly expiate it And this they found themselves led unto by Gods institution of their Repetition which had not been done if they could ever make the Worshippers perfect It is quite otherwise as unto conscience for Sin remaining in Believers under the New Testament for they have not the least Sense or Fear concerning any insufficiency or imperfection in the Sacrifice whereby it is expiated God hath ordered all things concerning it so as to satisfie the consciences of all Men in the perfect Expiation of Sin by it only they who are really purged by it may be in the dark sometimes as unto their personal interest in it But it may be objected that if the Sacrifices neither by their native efficacy nor by the frequency of repetition could take away Sin so as that they who came unto God by them could have peace of conscience or be freed from the trouble of a continual Condemnatory Sentence in themselves then was there no true real peace with God under the Old Testament for other way of attaining it there was none But this is contrary unto innumerable Testimonies of Scripture and the promises of God made then unto the Church In answer hereunto I say the Apostle did not nor doth in these words declare what they did and could or could not attain unto under the Old Testament only what they could not attain by the means of their Sacrifices so he declares it in the next Verse for in them remembrance is made of Sins But in the use of them and by their frequent repetition they were taught to look continually unto the great Expiatory Sacrifice whose Virtue was laid up for them in the promise whereby they had peace with God Obser. 1. The discharge of conscience from its condemning Right and Power by vertue of the Sacrifice of Christ is the foundation of all other priviledges we receive by the Gospel Where this is not there is no real participation of any other of them 2. All peace with God is resolved into a purging Attonement made for sin Being once purged 3. It is by a principle of Gospel-light alone that conscience is directed to condemn all Sin and yet to acquit all Sinners that are purged It s own natural Light can give it no guidance herein VERSE 3. But in those Sacrifices there is a remembrance again made of Sins every year IT is the latter part of the foregoing assertion namely that the Worshippers were not purged or perfected by them in that they had still remaining a conscience for Sin which is proposed unto confirmation for this being a matter of fact might be denied by the Hebrews Wherefore the Apostle proves the truth of his Assertion from an inseparable adjunct of the yearly repetition of these Sacrifices according unto Divine Institution There are Four things to be opened in the words 1. The Introduction of the Reason intended by an adversative conjunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but. 2. The Subject spoken of those Sacrifices 3. What belonged unto them by Divine Institution which is a renewed remembrance of Sin 4. The seasons of it it was to be made every year 1. The note of introduction gives us the nature of the Argument insisted on Had the Worshippers been perfect they would have had no more conscience for Sins But saith he it was not so with them for God appoints nothing in vain And he had not only appointed the Repetition of these Sacrifices but also that in every Repetition of them there should be a Remembrance made of Sin as of that which was yet to be expiated 2. The Subject spoken of is expressed in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in them But this Relative is remote from the Antecedent which is in the first Verse by the interposition of the second wherein it is repeated we transfer it hither from the first Verse in our Translation but in these Sacrifices And we supply the defect of the Verb Substantive by there is for there is no more in the Original than but in them a Remembrance again of Sins The Sacrifices intended are principally those of the Solemn day of Expiation For he speaks of them that were repeated yearly that is once every year Others were repeated every day or as often as occasion did require these only were so yearly And these are peculiarly fixed on because of the peculiar Solemnity of their Offering and the interest of the whole people at once in them By these therefore they looked for the perfect Expiation of Sin 3. That which is affirmed of these Sacrifices is their inseparable adjunct that in them there was a remembrance of Sin again That is there was so by virtue of Divine Institution whereon the force of the Argument doth depend For this remembrance of Sin by Gods own Institution was such as sufficiently evidenced that the Offerers had yet a conscience condemning them for sins Respect is had unto the command of God unto this purpose Levit. 16. 21 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an express remembrance or a remembrance expressed by Confession or Acknowledgment See Gen. 40. 9. chap. 42. 21. For where it respects Sin it is a recalling of it unto the Sentence of the Law and a sense of punishment See Num. 5. 15. 1 King 17 18. And hereby the Apostle proves effectually that these Sacrifices did not make the worshippers perfect For notwithstanding their Offering of them a sense of Sin still returned upon their Consciences and God himself had appointed that every year they should make such an acknowledgment and confession of
Sin as should manifest that they stood in need of a farther Expiation than could be attained by them But a difficulty doth here arise of no small Importance For what the Apostle denys unto these Offerings of the Law that he ascribes unto the One only Sacrifice of Christ. Yet notwithstanding this Sacrifice and its Efficacy it is certain that Believers ought not only once a year but every day to call sins to remembrance and to make Confession thereof Yea our Lord Jesus Christ himself hath taught us to pray every day for the pardon of our sins wherein there is a calling of them unto Remembrance It doth not therefore appear wherein the difference lyes between the Efficacy of their Sacrifices and that of Christ seeing after both of them there is equally a Remembrance of Sin again to be made An. The difference is evident between these things Their Confession of Sin was in order unto and preparatory for a new Attonement and Expiation of it This sufficiently proves the insufficiency of those that were offered before For they were to come unto the new Offerings as if there had never been any before them Our remembrance of Sin and confession of it respects only the Application of the Virtue and Efficacy of the Attonement once made without the least desire or expectation of a new propitiation In their remembrance of Sin respect was had unto the curse of the Law which was to be answered and the wrath of God which was to be appeased it belonged unto the Sacrifice it self whose Object was God Ours respects only the application of the benefits of the Sacrifice of Christ unto our own Consciences whereby we may have assured peace with God The Sentence or Curse of the Law was on them until a new Attonement was made for the Soul that did not joyn in this Sacrifice was to be cut off But the Sentence and Curse of the Law was at once taken away Eph. 2. 14 15 16. And we may observe 1. An Obligation unto such Ordinances of Worship as could not expiate sin nor testifie that it was perfectly expiated was part of the Bondage of the Church under the Old Testament 2. It belongs unto the Light and Wisdom of Faith so to remember Sin and make Confession of it as not therein or thereby to seek after a new Attonement for it which is made once for all Confession of Sin is no less necessary under the New Testament than it was under the Old but not for the same end And it is an eminent difference between the spirit of Bondage and that of Liberty by Christ. The one so confesseth Sin as to make that very Confession a part of Attonement for it the other is encouraged unto Confession because of the Attonement already made as a means of coming unto a participation of the benefits of it Wherefore the causes and reasons of the Confession of Sin under the New Testament are 1. To affect our own Minds and Consciences with a sense of the Guilt of Sin in it self so as to keep us humble and filled with self-abasement He who hath no sense of Sin but only what consists in dread of future judgment knows little of the mystery of our Walk before God and Obedience unto him according unto the Gospel 2. To engage our Souls unto watchfulness for the future against the sins we do confess for in confession we make an abrenuntiation of them 3. To give unto God the glory of his Righteousness Holiness and Aversation from Sin This is included in every Confession we make of Sin for the reason why we acknowledge the Evil of it why we detest and abhor it is its contrariety unto the Nature holy Properties and Will of God 4. To give unto him the glory of his infinite Grace and Mercy in the pardon of it 5. We use it as an instituted means to let in a sense of the pardon of Sin into our own Souls and Consciences through a fresh Application of the Sacrifice of Christ and the benefits thereof whereunto Confession of Sin is required 6. To exalt Jesus Christ in our Hearts by the application of our selves unto him as the only procurer and purchaser of Mercy and Pardon without which Confession of Sins is neither acceptable unto God nor useful unto our own Souls But we do not make Confession of Sin as a part of a Compensation for the Guilt of it nor as a means to give some present pacification unto Conscience that we may go on in Sin as the manner of some is VERSE IV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THere is no difficulty in the Words and very little difference in the Translations of them The vulgar renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Passive Impossibile est enim sanguine taurorum hircorum auferri peccata It is impossible that Sins should be taken away by the blood of Bulls and Goats The Syriack renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to purge or cleanse unto the same purpose For it is impossible that the Blood of Bulls and Goats should take away Sin This is the last determinate resolution of the Apostle concerning the insufficiency of the Law and its Sacrifices for the Expiation of Sin and the perfecting them who come unto God as unto their Consciences And there is in the Argument used unto this end an inference from what was spoken before and a new enforcement from the Nature or subject matter of these Sacrifices Something must be observed concerning this Assertion in general and an Objection that it is liable unto For by the Blood of Bulls and Goats he intends all the Sacrifices of the Law Now if it be impossible that they should take away Sin for what end then were they appointed Especially considering that in the Institution of them God told the Church that he had given the Blood to make Attonement on the Altar Levit. 17. 11. It may therefore be said as the Apostle doth in another place with respect unto the Law it self if it could not by the works of it justifie us before God to what end then served the Law To what end serve these Sacrifices if they could not take away Sin The Answer which the Apostle gives with respect unto the Law in general may be applyed unto the Sacrifices of it with a small Addition from a respect unto their special Nature For as unto the Law he answers two things 1. That it was added because of Transgressions Gal. 3. 19. 2. That it was a Schoolmaster to guide and direct us unto Christ because of the severities wherewith it was accompanied like those of a School-master not in the Spirit of a tender Father And thus it was as unto the end of these Sacrifices 1. They were added unto the promise because of Transgressions For God in them and by them did continually represent unto Sinners the Curse and Sentence of the Law namely that the Soul that sinneth must dye or
that it might be fitted and suited unto the work that it was ordained unto In the former sense the Body it self is alone the Object of this preparation A Body hast thou prepared me that is designed for me This latter sense comprizeth the use of the Body also it is fitted for its work This latter sense it is that is proper unto this place Only it is spoken of by the Psalmist in a Prophetical Style wherein things certainly future are expressed as already performed For the word signifies such a preparation as whereby it is made actually fit and meet for the end it is designed unto And therefore it is variously rendred to fit to adapt to perfect to adorn to make meet with respect unto some especial end Thou hast adapted a Body unto my work fitted and suited an Humane Nature unto that I have to perform in it and by it A Body it must be yet not every body nay not any Body brought forth by Carnal Generation according to the course of Nature could effect or was fit for the work designed unto it But God prepared provided such a Body for Christ as was fitted and adapted unto all that he had to do in it And this especial manner of its preparation was an act of Infinite Wisdom and Grace Some Instances thereof may be mentioned As 1. He prepared him such a Body such an Humane Nature as might be of the same Nature with ours for whom he was to accomplish his work therein For it was necessary that it should be Cognate and Allied unto ours that he might be meet to act on our behalf and to suffer in our stead He did not form him a Body out of the Dust of the Earth as he did that of Adam whereby he could not have been of the same Race of Mankind with us nor meerly out of nothing as he created the Angels whom he was not to save See Chap. 2. ver 14 15 16. and the Exposition thereon He took our Flesh and Blood proceeding from the Loyns of Abraham 2. He so prepared it as that it should be no way subject unto that depravation and pollution that came on our whole Nature by Sin This could not have been done had his Body been prepared by Carnal Generation the way and means of conveying the taint of Original Sin which befel our Nature unto all individual persons For this would have rendered him every way unmeet for his whole work of Mediation See Luke 1. 35. Heb. 7. 26. 3. He prepared him a Body consisting of Flesh and Blood which might be Offered as a real substantial Sacrifice and wherein he might Suffer for Sin in his Offering to make Attonement for it Nor could the Sacrifices of Old which were Real Bloody and Substantial prefigure that which should be only Metaphorical and in appearance The whole evidence of the Wisdom of God in the Institution of the Sacrifices of the Law depends on this that Christ was to have a Body consisting of Flesh and Blood wherein he might answer all that was prefigured by them 4. It was such a Body as was Animated with a Living Rational Soul Had it been only a Body it Might have Suffered as did the Beasts under the Law from which no Act of Obedience was required only they were to suffer what was done unto them But in the Sacrifice of the Body of Christ that which was principally respected and whereon the whole Efficacy of it did depend was his Obedience unto God For he was not to be Offered by others but he was to Offer himself in Obedience unto the Will of God Chap. 9. 14. Ephes. 5. 2. And the principles of all Obedience lye alone in the Powers and Faculties of the Rational Soul 5. This Body and Soul were obnoxious unto all the Sorrows and Sufferings which our Nature is liable unto and we had deserved as they were poenal tending unto Death Hence was he meet to Suffer in our stead the same things which we should have done Had they been exempted by special priviledge from what our Nature is liable unto the whole work of our Redemption by his Blood had been frustrate 6. This Body or Humane Nature thus prepared for Christ was exposed unto all sorts of Temptations from outward Causes But yet it was so Sanctified by the perfection of Grace and fortified by the fulness of the Spirit dwelling therein as that it was not possible it should be touched with the least Taint or Guilt of Sin And this also was absolutely necessary unto the work whereunto it was designed 1 Pet. 2. 22. Heb. 7. 26. 7. This Body was liable unto Death which being the Sentence and Sanction of the Law with respect unto the First and all following Sins all and every one of them was to be undergone actually by him who was to be our Deliverer Heb. 2. 14 15. Had it not died Death would have borne Rule over all unto Eternity But in the death thereof it was swallowed up in Victory 1 Cor. 15. 55 56 57. 8. As it was subject unto Death and died actually so it was meet to be raised again from Death And herein consisted the great pledge and evidence that our dead Bodies may be and shall be raised again unto a Blessed Immortality So it became the Foundation of all our Faith as unto things Eternal 1 Cor. 15. 17 18 19 20 21 22 23. 9. This Body and Soul being capable of a real separation and being actually separated by Death though not for any long continuance yet no less truly and really than them who have been dead a Thousand years a Demonstration was given therein of an active Subsistence of the Soul in a State of Separation from the Body As it was with the Soul of Christ when he was dead so is it with our Souls in the same State He was alive with God and unto God when his Body was in the Grave and so shall our Souls be 10. This Body was visibly taken up into Heaven and there resides which considering the ends thereof is the great encouragement of Faith and the Life of our Hope These are but some of the many instances that may be given of the Divine Wisdom in so preparing a Body for Christ as that it might be fitted and adapted unto the work which he had to do therein And we may Observe that Not only the Love and Grace of God in sending his Son are continually to be admired and Glorified but the acting of this Infinite Wisdom in fitting and preparing his humane Nature so as to render it every way meet unto the work which it was designed for ought to be the especial Object of our Holy Contemplation But having treated hereof distinctly in a peculiar discourse unto that purpose I shall not here again insist upon it The last thing Observable in this Verse is that this preparation of the Body of Christ is ascribed unto God even the Father unto whom he speaks these words a Body
and confidence therein in Opposition unto that fear bondage distance and exclusion from the Holy Place of the presence of God which they of old were kept under All these things are comprized in this Expression of the Apostle we are Sanctified The designation of such a State for the Church and the present Introduction of it by the preaching of the Gospel is that whose Confirmation the Apostle principally designs in this whole Discourse the sum whereof he gives us Chap. 11. 40. God having provided some better thing for us that they without us should not be made perfect 1. The whole Fountain and principal cause of this State this Grace is the Will of God even that Will which our Saviour tendred to accomplish by which Will we are Sanctified In the Original it is in which Will in for by which is usual Wherefore we say properly by which Will for it is the supream efficient cause of our Sanctification that is intended And in that expression of our Saviour Lo I come to do thy Will O God it is evident 1. That it was the Will that is the Counsel the Purpose the Decree of God that the Church should be Sanctified 2. That our Lord Christ knew that this was the Will of God the Will of the Father in whose bosom he was And 3. That God had determined which he also knew and declared that Legal Sacrifices could not accomplish and make effectual this his Will so as the Church might be Sanctified thereon Wherefore the Will of God here intended as was intimated before is nothing but the Eternal Gracious Free act or purpose of his Will whereby he determined or purposed in himself to recover a Church out of lost Mankind to Sanctifie them unto himself and to bring them unto the enjoyment of himself hereafter See Eph. 1. 4 5 6 7 8 9. And this Act of the Will of God was 1. Free and Soveraign without any meritorious cause or any thing that should dispose him thereunto without himself he purposed in himself There are every where blessed effects ascribed to it but no cause any where All that is designed unto us in it as unto the Communication of it in its effects were its effects not its cause See Eph. 1. 4. and this place The whole mediation of Christ especially his Death and Suffering was the means of its accomplishment and not the procuring cause of it 2. It was accompanied with infinite Wisdom whereby Provision was made for his own Glory and the means and way of the accomplishment of his Will He would not admit the Legal Sacrifices as the means and way of its accomplishment because they could not provide for those ends for it is impossible that the Blood of Bulls and Goats should take away Sin 3. It was immutable and irrevocable it depended not upon any condition in any thing or persons without himself He purposed in himself nor was it capable of any change or alterations from oppositions or interveniencies 4. It follows hereon that it must be infallibly effectual in the actual accomplishment of what was designed in it every thing in its order and season it cannot in any thing be frustrate or disappointed The whole Church in every Age shall be Sanctified by it This Will of God some would have not to be any Internal Act of his Will but only the things Willed by him namely the Sacrifice of Christ and that for this reason because it is opposed to Legal Sacrifices which the Act of Gods Will cannot be But the mistake is evident for the Will of God here intended is not at all opposed unto the Legal Sacrifices but only as to the means of the accomplishment of it which they were not nor could be The Soveraign Will and Pleasure of God acting it self in infinite Wisdom and Grace is the sole supream original cause of the Salvation of the Church Rom. 9 10 11. 3. The means of accomplishment and making effectual of this Will of God is the Offering of the Body of Christ Jesus Some Copies after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then the sence must be supplied by the repetition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the close of that Verse who by the Offering of the Body of Christ were once Sanctified But there is no colour for this supply for the word once doth directly respect the Offering of Christ as the following Verses wherein it is explained and the dignity of this Sacrifice thence demonstrated do prove Wherefore this Article belongs not unto the Text for it is not in the best Copies nor is taken notice of in our Translation Why and in what sense the Sacrifice of Christ is called the Offering of his Body was before declared And by which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 refers not to the cause of our Sanctification which is the Will of God but unto the effect it self Our Sanctification is wrought effected accomplished by the Offering of the Body of Christ. 1. In that the Expiation of our Sin and Reconciliation with God were perfectly wrought hereby 2. In that the whole Church of the Elect was Dedicated unto God which priviledge they are called into the actual participation of through Faith in the Blood of Christ. 3. In that thereby all the Old Legal Sacrifices and all that Yoke and Burden and Bondage wherewith they were accompanied are taken out of the way Eph. 2. 15 16. 4. In that he redeemed us thereby from the whole curse of the Law as given Originally in the Law of Nature and also renewed in the Covenant of Sinai 5. In that thereby he ratified and confirmed the new Covenant and all the promises of it and all the Grace contained in them to be effectually Communicated unto us 6. In that he procured for us and received into his own disposition in the behalf of the Church effectually to Communicate all Grace and Mercy unto our Souls and Consciences In brief whatever was prepared in the Will of God for the good of the Church it is all Communicated unto us through the Offering of the Body of Christ in such a way as tendeth unto the Glory of God and the assured Salvation of the Church This Offering of the Body of Christ is the glorious Center of all the Counsels of the Wisdom of God of all the purposes of his Will for the Sanctification of the Church For 1. No other way or means could effect it 2. This will do it infallibly for Christ Crucified is the Wisdom of God and the Power of God unto this end This is the Anchor of our Faith whereon alone it rests 4. The last thing in the words gives us the manner of the Offering of the Body of Christ. It was done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 once for all say we once only it was never before that one time nor shall ever be afterwards there remains no more Offering for Sin And this demonstrates both the Dignity and Efficacy of his
do judge that these are the Enemies of Christ and the making of them his Footstool which are peculiarly here intended namely the destruction of the hardned unbelieving Jews who had obstinately rejected his Ministry and opposed it unto the end Then were those his Enemies who so refused him slain and destroyed thereon For 1. This Description of his Enemies as his Enemies peculiarly directs us unto this sense the Enemies of his Person Doctrine and Glory with whom he had so many contests whose Blasphemies and Contradictions he underwent They were his Enemies in a peculiar manner 2. This the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expecting better answers unto than unto the other sense For the glorious visible propagation of the Gospel and Kingdom of Christ thereon began and was carried on gloriously upon and after the destruction of Jerusalem and the Church of the Jews his Enemies With reference hereunto Expectation may be no less distinctly ascribed unto him than if we extend the word unto the whole time unto the end of the World 3. The Act of Vengeance on these his Enemies is not said to be his own but peculiarly assigned unto God the Father and those imployed by him In the Original promise the words of God the Father to him are I will make thine Enemies thy Footstool I take it upon me Vengeance is mine to revenge the injuries done unto thee and the obstinacy of those Unbelievers Here in this place respect is had unto the means that God used in the work of their destruction which was the Roman Army by whom they were as the Footstool of Christ absolutely trodden under his feet with respect unto this special Act of God the Father who in the Execution of it proclaims that Vengeance is his For in the following words the Lord Christ is said only to expect it as that wherein his own cause was vindicated and revenged as it were by another Hand while he pleaded it himself in the World by that mild and gentle means of sending his spirit to convince them of Sin Righteousness and Judgment 4. This is that which the Apostle constantly threatens the obstinate Hebrews and Apostate Professors of the Gospel withal throughout this Epistle the time of their destruction being now at hand So he doth Chap. 6. 4 5 6 7 8. In this Chapter ver 26 27 28 29 30 31. Where it must be spoken to 5. This was that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or what remained as unto the personal Ministry of Christ in this World The horrible Destruction of the stubborn Obstinate Enemies of the Person and Office of Christ which befell the Nation of the Jews is a standing security of the endless destruction of all who remain his Obstinate adversaries 6. I leave this Interpretation of the Words unto the thoughts of them that are Judicious and shall open the Mind of the Holy Ghost in them according unto the generally received Opinion of their sense And to this end 1. The Subject spoken of is the Enemies of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Enemies He hath had many Enemies ever since his Exaltation and so shall have unto the Consummation of all things when they shall all of them be Triumphed over For his Enemies are of two sorts 1. Such as are so immediately and directly unto his Person 2. Such as are so to his Office and Work with the benefits of the Salvation of the Church Those of the first sort are either Devils or Men. All the Devils are in a Combination as sworn Enemies unto the Person of Christ and his Kingdom And for Men the whole World of Unbelieving Jews Mahumetans and Pagans are all his Enemies and do put forth all their Power in Opposition unto him The Enemies unto his Office Grace and Work and the benefits of it are either persons or things 1. The Head of this Opposition and Enmity unto his Person is Antichrist with all his Adherents and in a special manner all Worldly Power Authority and Rule acting themselves in subserviency unto the Antichristian Interest 2. All Pernicious Heresies against his Person and Grace 3. All others which make Profession of the Gospel and live not as becomes the Gospel they are all Enemies of Christ and his Office The things which rise up in Enmity and Opposition to him and the work of his Grace are Sin Death the Grave and Hell All these endeavour to obstruct and frustrate all the ends of Christs Mediation and are therein his Enemies 2. There is the Disposal of this Subject of these Enemies of Christ. They shall be made his Footstool 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 until they be put and placed in this condition it is a State which they would not be in but they shall be made put and placed in it whether they will or no as the word signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Footstool is used in a Threefold sence in the Scripture 1. For the visible pledge of Gods Presence and his Worship Gods Throne as we have shewed was represented by the Ark Mercy-Seat and Cherubims in the most Holy Place whereon the Sanctuary it self was his Footstool 1 Chron. 28. 2. Psal. 99. 5. Psal. 132. 7. So it is applyed unto God and his presence in the Church as the Ark was his Throne so the Sanctuary was his Footstool 2. It is applyed unto God and his presence in the World so Heaven above is called his Throne and this lower part of the Creation is his Footstool Isa. 66. 1. In neither of these senses are the Enemies of Christ to be his Footstool Therefore it is taken 3. For a Despised Conquered Condition a State of a mean subjected people deprived of all power and benefit and brought into absolute subjection In no other sense can it be applyed unto the Enemies of Christ as here it is Yet doth it not signifie the same condition absolutely as unto all persons and things that are his Enemies For they are not of one Nature and their subjection to him is such as their Natures are capable of But these things are intended in it 1. The Deprivation of all Power Authority and Glory They fate on Thrones but now are under the Seat of him who is the only Potentate 2. An utter defeat of their Design in opposing either his Person or the work of his Grace in the Eternal Salvation of his Church They shall not hurt or destroy no more in the Mountain of the Lord. 3. Their Eternal Disposal by the Will of Christ according as his Glory shall be manifested therein Sin Death the Grave and Hell as unto their Opposition to the Church shall be utterly destroyed 1 Cor. 15. 55 56 57. and there shall be no more Death Sathan and Antichrist shall be destroyed two ways 1. Initially and Gradually 2. Absolutely and Compleatly The First they are in all Ages of the Church from the time of Christs Glorious Ascension into Heaven They were then immediately put in subjection to him
That this difference so far as it had yet continued had no way alienated his Mind and Affections from them though he knew how great their mistake was and what danger even of eternal ruin it exposed them unto Hereby were the Minds of those Hebrews secured from prejudice against his Person and his Doctrin and inclined unto a compliance with his Exhortation Had he called them Hereticks and Schismaticks and I know not what other Names of reproach which are the terms of use upon the like occasions amongst us he had in all probability turned that which was lame quite out of the way But he had another Spirit was under another conduct of Wisdom and Grace than most Men are now acquainted withal It is not every Mistake every Errour though it be in things of great importance while it overthrows not the Foundation that can divest Men of a fraternal interest with others in the Heavenly calling 2. There is a Note of Inference from the preceding discourse declaring it the ground of the present Exhortation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therefore seeing that these things are now made manifest unto you seeing it is so evidently testified unto that the Old Covenant Sacrifices and Worship could not make us perfect nor give us an Access unto God whereon they are removed and taken away which the Scripture fully testifies unto and seeing all this is effected or accomplished in the Office and by the Sacrifice of Christ which they could not effect and priviledges are thereon granted unto Believers which they were not before made partakers of Let us make use of them unto the Glory of God and our own Salvation in the duties which they necessarily require And we may observe that the Apostle applies this Inference from his discourse unto the use and improvement of the Liberty and Priviledges granted unto us in Christ with the Holy Worship belonging thereunto as we shall see in opening of the words Howbeit there is another conclusion implied in the words though not expressed by him and this is that they should cease and give over their attendance unto the Legal Worship and Sacrifices as those which now were altogether useless being indeed abolished This is the principal design of the Apostle in the whole Epistle namely to call off the believing Hebrews from all adherence unto and conjunction in Mosaical Institutions For he knew the danger both Spiritual and Temporal which would accompany and arise from such an adherence For 1. It would insensibly weaken their Faith in Christ and give them a disregard of Evangelical Worship which did indeed prove unto many of them a cause of that Apostacy and final Destruction which he so frequently warns them against 2. Whereas God had determined now speedily to put an utter end unto the City Temple and all its Worship by an Universal desolation for the sins of the people if they did obstinately adhere unto the observance of that Worship it was justly to be feared that they would perish in that destruction that was approaching which probably many of them did To instruct them in that light and knowledge of the truth that might deliver them from these evils was the first design of the Apostle in the Doctrinal part of this Epistle Yet doth he not plainly and in terms express it any where in this Epistle not in this place where it was most properly and naturally to be introduced yet he doth that which evidently includes it namely exhort them unto those duties which on the principles he hath declared are utterly inconsistent with Mosaical Worship and this is our free entrance into the Holiest by the Blood of Jesus For an entrance in any sence with our worship into the most holy place is inconsistent with and destructive of all Mosaical Institutions And this was an effect of the singular Wisdom wherewith the Apostle was furnished to write this Epistle For had he directly and in terms opposed their Observation no small tumult and out-cry would have been made against it and great provocations had been given unto the Unbelieving Jews But he doth the same thing no less effectually in these words wherein notwithstanding there is scarce a word which that application of his discourse doth not follow upon And his Wisdom herein ought to be an instructive example unto all those that are called unto the instruction of others in the dispensation of the Gospel especially such as through any mistakes do oppose themselves unto the truth Such things as will give exasperation unto the Spirits or advantages unto the temptations of Men ought to be avoided or treated on with that Wisdom Gentleness and Meekness as may be no prejudice unto them This way of Procedure doth the same Apostle expresly prescribe unto all Ministers of the Gospel 2 Tim. 2. 23 24 25 26. 3. There is in the words the Priviledge which is the foundation of the duty exhorted unto having therefore boldness to enter into the holiest for a regular entrance into or of the most holy The priviledge intended is directly opposed unto the state of things under the Law and from the consideration of it is the nature of it to be learned For the entrance into the holiest in the Tabernacle belonged unto the Worship of the Church it was the principal part thereof but it had many imperfection attending it 1. It was not into the special presence of God but only unto a place made with hands filled with some representations of things that could not be seen 2. None might ever enter into it but the High-Priest alone and that only once a year 3. The Body of the people the whole Congregation were therefore joyntly and severally utterly excluded from any entrance into it 4. The prohibition of this entrance into this Holy place belonged unto that Bondage wherein they were kept under the Law which hath been before declared The priviledge here mentioned being opposed to this state of things among them which respected their present Worship It is certain that it doth concern the present Worship of God by Christ under the Gospel And they are therefore utterly mistaken who suppose the entrance into the most holy to be an entrance into Heaven after this Life for all Believers For the Apostle doth not here oppose the glorious state of Heaven unto the Church of the Hebrews and their Legal Services but the priviledges of the Gospel-state and worship only Nor would it have been to his purpose so to have done For the Hebrews might have said that although the Glory of Heaven after this life do exceed the Glories of the Services of the Tabernacle which none ever questioned yet the benefit use and efficacy of their present Ordinances and Worship might be more excellent than any thing that they could obtain by the Gospel Neither were believers then also excluded from Heaven after death any more than now Therefore the priviledge mentioned is that which belongs unto the Gospel Church in its perfect
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
the former instances so it is here there are two parts of this aggravation The first taken from the Object of their sin the Spirit of Grace The second taken from the manner of their opposition unto him they do him despight The holy Spirit of God promised and communicated under the Gospel by Jesus Christ from the Father as the Author and cause actually communicating and applying of all Grace unto the souls of them that believe is this Spirit of Grace And this carries in it innumerable aggravations of this Sin This Person the holy Spirit of God God himself his Communication of grace and mercy in the accomplishment of the most glorious Promises of the Old Testament was he whom these Apostates renounced But there is a peculiar notion or consideration of the Spirit with respect whereunto he is sinned against and that is this That he was peculiarly sent given and bestowed to bear witness unto the Person Doctrine Death and Sacrifice of Christ with the glory that ensued thereon John 16. 4. 1 Pet. 1. 12. And this he did various wayes For by him the souls of multitudes were converted unto God their eyes enlightned their minds sanctified their lives changed By him did those who believed come to understand the Scriptures which before were as a sealed book unto them were directed encouraged supported and comforted in all that they had to do and suffer for the name of Christ. By him were all those mighty works wonders signs and miracles wrought which accompanied the Apostles and other preachers of the Gospel at the beginning Now all these things and the like effects of his Grace and Power on all who made profession of the Gospel were owned believed and avowed to be the works of the holy Spirit as promised in the dayes of the Messiah and they pleaded the evidence of them unto the confusion of all their adversaries This therefore was done also by these Apostates before their Apostasie But now being fully fallen off from Christ and the Gospel they openly declared that there was no testimony in them unto the truth but all these things were either diabolical delusions or phanatical misapprehensions that indeed there was nothing of truth reality or power in them and therefore no argument to be taken from them unto the confirmation of the truth of Christ in the Gospel Now this proceeding from them who had once themselves made the same profession with others of their truth and reality gave the deepest wound that could be given unto the Gospel For all the adversaries of it who were silenced with this publick testimony of the holy Spirit and knew not what to say considering the many miracles that were wrought did now strengthen themselves by the confession of these Apostates that there was nothing in it but pretence and who should better know than those who had been of that Society There are no such cursed pernicious Enemies unto Religion as Apostates Hence are they said to do despite unto the Spirit of Grace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They do injure him so far as they are able The word includes wrong with contempt And this they did upon a twofold account For 1. The works many of them which he then wrought were eminent and evident effects of divine Power and to ascribe such works unto another cause is to do despite unto him 2. They did so principally in that by all his works and in the whole dispensation of him he gave testimony unto Christ in the Gospel And what greater despite and wrong could be done unto him then to question his truth and the veracity of his testimony No greater despite can be done unto a man of any reputation than to question his truth and credit in that wherein he engageth himself as a witness And if lying unto the Holy Ghost is so great a sin what is it to make the Holy Ghost a Liar Herein did such persons do him despite For notwithstanding the publick testimony he gave in with and by the preaching of the Gospel they rejected it as a fable in despising his Person and Authority All these great and terrible Aggravations are inseparable from this sin of Apostasie from the Gospel above those of any sin against the Law of Moses whatever They were none of them in the vilest sin prohibited by the Law under capital punishment Hence therefore the Apostle 2. Proposeth it unto the Judgment of the Hebrews of how much sorer punishment They suppose a sinner guilty of this sin shall be Judged worthy above what was inflicted on the wilful transgressors of the Law And there is included herein 1. That such a sinner shall be punished Apostates may flatter themselves with impunity but in due time punishment will overtake them How shall they escape who neglect so great Salvation Much less shall they not do so by whom it is thus despised in all the causes of it 2. That this shall be a sore a great and an evil punishment which is included in the note of comparison far greater punishment such as men shall be able neither to abide nor to avoid 3. Comparatively it shall be a sorer Punishment then that which was appointed for wilfull Transgressions of the Law which was Death without Mercy 4. That the degree of its exceeding that punishment is inexpressible Of how much sorer None can declare it as the Holy Ghost expresseth himself when he would intimate unto our minds that which we cannot absolutely conceive and apprehend 1 Pet. 4. 17 18. But whereas that punishment was Death without Mercy wherein could this exceed it I answer Because that was a temporal death only For though such sinners under the Law might and did many of them perish Eternally yet they did not so by vertue of the constitution of the Law of Moses which reached only unto temporal punishments But this punishment is Eternal that 's constantly proposed in the first place unto all impenitent Unbelievers and despisers of the Gospel See 2 Thes. 1. 6 7 8. Mark 16. 16 c. Yet so as not to exclude any other temporal Judgments in Spirituals or Naturals that may precede it Such was that whereunto the temporal destruction that was ready to come on these despiâ—ers did belong 3. The way whereby they are made Obnoxious unto it is that they are counted Worthy of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall receive neither more nor less but their due The Judge in this case is God himself as the Apostle declares in the next verse He alone knows he alone can justly determine what such Apostates are worthy of But in general that this shall unspeakably exceed that annexed unto the transgression of the Law is left unto themselves to judge suppose ye Ye know and take it for granted that the punishments under the Law to be inflicted on its transgressors by the Constitution and Sanction of it were all of them righteous for God was the Judge of this
is applyed unto such a Judgment of them as tends unto their deliverance But the general truth of the words is that God is the Supream Judge he is Judge himself Psal. 50. 6. This the Apostle makes use of concluding that the righteousness of God as the Supream Judge of all obligeth him unto this severe destruction of Apostates For shall not the Judge of all the world do right Shall not he who is Judg in a peculiar manner of those that profess themselves to be his people punish them for their iniquities especially such as break off all Covenant-relation between him and them I. A due consideration of the nature of God his office that he is the Judge of all especially of his people and that enclosure he hath made of vengeance unto himself under an irrevocable purpose for it's execution gives indubitable assurance of the certain unavoyable destruction of all wilful Apostates All their security all their presumptions all their hopes will vanish before this consideration as darkness before the light of the Sun II. Although those who are the peculiar people of God do stand in many relations unto him that are full of refreshment and comfort yet is it their duty constantly to remember that he is the holy and righteous Judge even towards his own people Lastly the Ground of the application of these testimonies unto the present case is that knowledge of God which they had unto whom he spoke for we know him You have the same sence of God his holiness and truth as I have and therefore it cannot be strange unto you that he will deal thus severely with Apostates you know who he is how infinite in holiness righteousness and power you know what he hath said in cases like unto this namely that vengeance is his and he will repay it wherefore it must be evident unto you that these things will be as they are now declared The knowledge of God in some good measure both what he is in himself and what he hath taken on himself to do is necessary to render either his promises or threatnings effectual unto the minds of men VERSE 31. It is a fearful thing to fall into the hands of the Living God The Apostle in these words winds up his whole argument against the wilful despisers of the Gospel taken from the nature and aggravations of that sin with the severity of the punishment that would certainly befall them that are guilty thereof And these words are as an inference from them that go immediately before so they are a recapitulation of all that he had spoken to this purpose Let men look to it look to themselves consider what they do for it is a fearful thing c. There are three things in the words 1. The description given of God with respect unto the present case he is the living God 2. The event of their sin with respect unto him it is a falling into his hands 3. The nature hereof in general it is a fearful thing 1. In what sence God is called the Living God and with respect unto what ends hath been declared on chap. 3. 12. chap. 9. 14. In brief this title is ascribed unto God principally on two accounts 1. By way of opposition unto all dead and dumb Idols those whom the Heathen worshipped and which are graphically described by the Psalmist Ps. 115. 4 5 6 7 8. as also by the Prophet Isa. 44. 9 10 11 c. And this is to impress upon our minds a due sence of his Glory and Eternal Power according as we are called to trust in him or to fear him Life is the foundation of Power He who hath life in himself who is the cause of all Life in all other things that are partakers of it must be the only spring of infinite Power But God is here called the Living God with respect unto his Eternal Power whereby he is able to avenge the sins of men Indeed it calls to mind all the other holy properties of his nature which are suited to impress dread or terror on the minds of presumptuous sinners whose punishment is thence demonstrated to be unavoidable He sees and knows all the Evil and Malice that is in their sin and the circumstances of it He is the God that liveth and seeth Gen. 16. 14. And as he seeth so he judgeth because he is the Living God which also is the ground of holy trust in him 1 Tim 4. 10. This Name of the Living God is full of Terror or Comfort unto the Souls of men 2. The Event of the sin spoken against as unto its demerit with respect unto God is called falling into his hands The Assertion is general but particularly applied unto this case by the Apostle To fall into the hands is a common expression with reference unto any one falling into and under the power of his Enemies None can be said to fall into the hands of God as though they were not before in his Power But to fall into the hands of God absolutely as it is here intended is to be obnoxious to the Power and Judgment of God when and where there is nothing in God himself nothing in his Word Promises Laws Institutions that should oblige him to Mercy or a mitigation of Punishment So when a man falls into the hands of his Enemies between whom and him there is no Law no Love he can expect nothing but Death Such is this falling into the hands of the Living God there is nothing in the Law nothing in the Gospel that can be pleaded for the least abatement of punishment There is no property of God that can be implored It is the Destruction of the sinner alone whereby they will all be glorified There is a falling into the hands of God that respects temporal things only and that 's spoken of comparatively When David knew that an affliction or temporal punishment was unavoidable he chose rather to fall into the hands of God as unto the immediate infliction of it than to have the Wrath of men used as the instruments thereof 2 Sam. 24. 17. But this appertains not unto our present purpose 3. Hereof the Apostle affirms in general that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fearful dreadful thing that which no heart can conceive nor tongue express Men are apt to put off thoughts of it to have slight thoughts about it but it is and will be dreadful terrible and eternally destructive of every thing that is good and inflictive of every thing that is evil or that our nature is capable of I. There is an apprehension of the terror of the Lord in the final Judgment which is of great use unto the Souls of men 2 Cor. 5. 11. It is so to them who are not yet irrecoverably ingaged into the effects of it II. When there is nothing left of Judgment nothing remains but the Expectation of it its foreapprehension will be fill'd with
exercise not as unto it's radical in-being in the soul. For as I look on this confidence as a Grace so it is not the root but a branch of it Faith is the root and confidence is a branch springing out of it Wherefore it may at least for a season be cast away while faith abides firm Sometimes failing in Faith makes this Confidence to fail and sometimes failing in this Confidence weakens and impairs Faith When faith on any occasion is impaired and insnared this confidence will not abide And so soon as we begin to fail in our confidence it will reflect weakness on faith it self Now unto the casting away of this Confidence these things do concur 1. That it do as it were offer it self unto us for our assistance as in former times This it doth in the reasonings and arguings of faith for boldness and constancy in profession which are great and many and will arise in the minds of them that are Spiritually enlightned 2. Arguments against the use of it especially at the present season when it is called forth are required in this case and they are of two sorts 1. Such as are suggested by carnal wisdom urging men unto this or that course whereby they may spare themselves save their lives and keep their Goods by rejecting this confidence although they continued firm in the Faith 2. From carnal fears representing the greatness difficulties and dangers that lye in the way of an open profession with boldness and confidence 3. A resolution to forgoe this confidence upon the urgency of these arguings 4. An application unto other ways and means inconsistent with the exercise of this Grace in the discharge of this duty And hence it appears how great is the evil here dehorted from and what a certain entrance it will prove into the Apostacy it self so judged as before if not timely prevented And 't is that which we ought continually to watch against For he that was constant in this Grace yet did once make a forseiture of it unto his unutterable sorrow namely the Apostle Peter And it is not lost but upon the Corrupt reasonings which we have now mentioned that aggravate its guilt He that casts away his Confidence as unto his present profession and the duties thereof doth what lies in him cast away his interest in future salvation Men in such cases have a thousand pretences to relieve themselves But the present Duty is as indispensibly required as future happiness is faithfully promised Wherefore the Apostle adds the Reason why they should be careful in the preservation of this confidence which is that it hath a great recompence of reward That which the Apostle as unto the matter of it calls here a recompence of reward in the end of the next verse from the formal cause of it he calls the promise and that promise which we receive after we have done the will of God Wherefore the reward of recompence here intended is the glory of Heaven proposed as a crown a reward in way of recompence unto them that overcome in their sufferings for the Gospel And the future glory which as unto it's Original cause is the fruit of the good pleasure and soveraign grace of God whose pleasure it is to give us the Kingdom and as unto it's Procuring cause is the sole purchase of the blood of Christ who obtained for us Eternal redemption and on both accounts a free gift of God for the wages of sin is death but the gift of God through Christ is Life Eternal so as it can be no way merited nor procured by our selves by vertue of any proportion by the rules of Justice between what we do or suffer and what is promised is yet constantly promised unto suffering Believers under the name of a recompence and reward For it doth not become the Greatness and Goodness of God to call his own people unto sufferings for his Name and unto his Glory and therein the loss of their Lives many times with all Enjoyments here below and not propose unto them nor provide for them that which shall be infinitely better than all that they so undergo See Heb. 6. 11. and the Exposition of that place Rev. 2. 3. Wherefore it is added 3. That this Confidence hath this recompence of reward that is it gives a right and title unto the future reward of glory it hath it in the promise and constitution of God whoever abides in it's Exercise shall be no loser in the issue They are as sure in divine Promises as in our own possession And although they are yet future Faith gives them a present subsistence in the soul as unto their power and efficacy In the times of suffering and in the approaches of them it is the duty of Believers to look on the Glory of Heaven under the notion of a refreshing alsufficient Reward VERSE 36. For ye have need of Patience that after ye have done the Will of God ye might receive the Promise The Apostle in these words confirms the necessity of the Exhortation he had insisted on He had pressed them unto nothing but what was needful for them For whereas there were two things proposed unto them one in the way of Duty namely that they should do the will of God the other in the way of Reward or what they should receive upon their so doing things were so ordered in the soveraign pleasure and will of God that they could believe neither of them not only without the Duty which he exhorted them unto but without a continuance therein And indeed this Exhortation not to cast away their confidence that is to abide in it and to improve it against all difficulties and dangers doth include in it that patience which he affirms that they stand in need of Wherefore there are three things in the words 1. The confirmation of the preceding Exhortation by this reason that they had need of Patience 2. The time and season wherein that Patience was so needful as unto them and that was whilest they were doing the will of God 3. The end whereunto it was necessary which is the receiving of the Promise 1. The rational Enforcement is introduced by the Redditive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For. This is that which you must apply your minds unto or you cannot attain your end 2. That which he asserts in this reason is that they had need of Patience He doth not charge them with want of Patience but declares the necessity of it as unto its continual Exercise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a bearing of evils with quietness and complacency of mind without raging fretting despondency or inclination unto complyance with undue ways of deliverance In Patience possess your Souls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or confidence will ingage men into troubles and difficulties in a way of duty But if patience take not up the work and carry it on confidence will flagg and fail See chap. 6. 11 12. and our Exposition
the Throne of God whereon he receiveth power to deliver them that believe in him from the punishment due to sin But 1 This appearance of Christ in Heaven is no where called his Oblation his Sacrifice or his Offering of himself The places wherein some grant it may be so do assert no such thing as we shall see in the Explanation of them for they occur unto us in this Chapter 2 It no ways answers the Atonement that was made by the Blood of the Sacrifices at the Altar which was never carried into the Holy Place yea it overthrows all Analogy all Resemblance and Typical Representation between those Sacrifices and this of Christ there being no similitude nothing alike between them And this renders all the reasoning of the Apostle not only invalid but altogether impertinent 3 The Supposition of it utterly overthrows the true Nature of a proper and real Sacrifice substituting that in the room of it which is only metaphorical and improperly so called Nor can it be evidenced wherein the Metaphor doth consist or that there is any ground why it should be called an Offering or a Sacrifice For all things belonging to it are distinct from yea contrary unto a true real Sacrifice 4 It overthrows the Nature of the Priesthood of Christ making it to consist in his actings from God towards us in a way of power whereas the Nature of the Priesthood is to act with God for and on the behalf of the Church 5 It offers violence unto the Text For herein Christ's offering of himself is expressive of the way whereby his Blood purgeth our Consciences which in their sense is excluded But we may observe unto our purpose 1. This was the greatest expression of the unexpressible love of Christ he offered himself What was required thereunto what he underwent therein have on various occasions been spoken unto His condescension and love in the undertaking and discharge of this work we inay we ought to admire but we cannot comprehend And they do what lies in them to weaken the Faith of the Church in him and its love towards him who would change the Nature of his Sacrifice in the offering of himself who would make less of difficulty or suffering in it or ascribe less efficacy unto it This is the foundation of our faith and boldness in approaching unto God that Christ hath offered himself for us Whatsoever might be effected by the glorious dignity of his Divine Person by his profound Obedience by his unspeakable Sufferings all offered as a Sacrifice unto God in our behalf is really accomplished 2. It is hence evident how vain and insufficient are all other ways of the expiation of sin with the purging of our consciences before God The sum of all false Religion consisted always in contrivances for the expiation of sin what is false in any Religion hath respect principally thereunto And as Superstition is restless so the Inventions of men have been endless in finding out means unto this end But if any thing within the power or ability of men any thing they could invent or accomplish had been useful unto this end there would have been no need that the Son of God should have offered himself To this purpose see Chap. 10. 5 6 7 8. Micah 6. 8 9. 2dly The next thing in the words is unto whom he offered himself that is to God He gave himself an Offering and a Sacrifice to God A Sacrifice is the highest and chiefest Act of Sacred Worship especially it must be so when one offereth himself according unto the Will of God God as God or the Divine Nature is the proper Object of all Religious Worship unto whom as such alone any Sacrifice may be offered To offer Sacrifice unto any under any other Notion but as he is God is the highest Idolatry But an offering an expiatory Sacrifice for Sin is made to God as God under a peculiar Notion or Consideration For God is therein considered as the Author of the Law against which Sin is committed as the Supreme Ruler and Governor of all unto whom it belongs to inflict the punishment which is due unto sin For the end of such Sacrifices is averruncare malum to avert displeasure and punishment by making atonement for sin With respect hereunto the Divine Nature is considered as peculiarly subsisting in the person of the Father For so is he constantly represented unto our Faith as the Judge of all Heb. 12. 23. With him as such the Lord Christ had to do in the offering of himself concerning which see our Exposition on Chap. 5. v. 7. It is said if Christ was God himself how could he offer himself unto God That one and the same Person should be the Offerer the Oblation and he unto whom it is offered seems not so much a mystery as a weak imagination Ans. 1. If there were one Nature onely in the Person of Christ it may be this might seem impertinent Howbeit there may be cases wherein the same individual Person under several capacities as of a good man on the one hand and a Ruler or Judge on the other may for the benefit of the Publick and the preservation of the Laws of the Community both give and take satisfaction himself But whereas in the one Person of Christ there are two Natures so infinitely distinct as they are both acting under such distinct capacities as they did there is nothing unbecoming this mystery of God that the one of them might be offered unto the other But 2. It is not the same Person that offereth the Sacrifice and unto whom it is offered For it is the Person of the Father or the Divine Nature considered as acting it self in the Person of the Father unto whom the Offering was made And although the Person of the Son is Partaker of the same Nature with the Father yet that Nature is not the object of this Divine Worship as in him but as in the Person of the Father Wherefore the Son did not formally offer himself unto himself but unto God as acting Supreme Rule Government and Judgment in the Person of the Father As these things are plainly and fully testified unto in the Scripture so the way to come unto a blessed satisfaction in them unto the due use and comfort of them is not to consult the cavils of carnal wisdom but to pray that the God of our Lord Jesus Christ the Father of Glory would give unto us the Spirit of wisdom and revelation in the knowledge of him that the eyes of our understandings being enlightned we may come unto the full assurance of understanding to the acknowledgment of the mystery of God and of the Father and of Christ. 3dly How he offered himself is also expressed it was by the eternal Spirit By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It denotes a concurrent operation when one works with another Nor doth it always denote a subservient instrumental cause but sometimes that which is principally