they believed and in the hopes of it walked with God as our Apostle proves at large chap. 11. Howbeit the way that is the means and cause of communicating the Heavenly Inheritance unto them namely by the Mediation and Sacrifice of Christ was but obscurely represented not illustriously manifested as it is now Life and Immortality being brought to Light by the Gospel And as these things are true so this Interpretation of the words being consonant unto the Analogy of faith is safe only we may enquire whether it be that which is peculiarly intended by the Apostle in this Place or no The Comment of Grotius on these words is that the Apostle signifies super aetherias sedes via eò ducens est evangelium praecepta habens verè coelestia Eam viam Christus primus patefecit aditumque fecit omnibus ad summum coelum Pervenit quidem eò Abrahamus Jacobus ut videre est Mat. 8. 11. alii viri eximii ut videbimus infra cap. 11. 40. Sed hi eò pervenerunt quasi per machinam non viam extraordinariâ quâdum et rarâ Dei dispensatione But these things are most remote from the mind of the Holy Ghost not only in this Place but in the whole Scripture also For 1. How far the Gospel is this way into the Holiest shall be declared immediately That it is so because of the Heavenly precepts which it gives that is which were not given under the old Testament is most untrue For the Gospel gives no precepts of Holiness and obedience that were not for the substance of them contained in the Law There is no precept in the Gospel exceeding that of the Law thou shalt love the Lord thy God with all thy heart and thy Neighbour as thy self Only the Gospel adds new motives unto Obedience new encouragements and enforcements of it with directions for its due performance 2. That Christ should be no otherwise the way but only as he revealed and declared the Gospel and the precepts of it is not only untrue and injurous unto the honour of Christ but directly contrary unto the design of the Apostle in this Place For he is treating of the Sacerdotal office of Christ only and the Benefit which the Church doth receive thereby But the revelation of the Doctrine or precepts of the Gospel was no duty of that office nor did it belong thereunto That he did as the Prophet of the Church But all his Sacerdotal Actings are towards God in the behalf of the Church as hath been proved 3. That the antient Patriarchs went to Heaven by a secret Engine and that some of them only in an extraordinary way is plainly to deny that they were saved by faith in the promised seed that is that they were not saved by the mediation of Christ which is contrary unto the whole Oeconomy of God in the salvation of the Church and many express Testimonies of the Scripture These Socinian fictions do not cure but corrupt the Word of God and turn away the minds of men from the truth unto fables We shall therefore yet farther enquire into the true meaning of the Holy Ghost in these words The Apostle by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intends the same with ver 3. he called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Holy of Holies the second part of the Sanctuary whereinto the High Priest alone could enter once a year as he declares in the foregoing Verse Only whereas he there spake of the material Fabrick of the Tabernacle and the things contained in it here he designs what was signified thereby For he declares not what these things were but what the Holy Ghost did signifie in and by them Now in that most Holy Place were all the Signs and Pledges of the gracious Presence of God the Testimonies of our Reconciliation by the Blood of the Atonement and our Peace with him thereby Wherefore to enter into these Holies is nothing but an Access with liberty freedom and boldness into the gracious Presence of God on the account of Reconciliation and Peace made with him This the Apostle doth so plainly and positively declare Chap. 10. 19 20 21 22. that I somewhat admire so many worthy and learned Expositors should utterly miss of his meaning in this place The Holies then is the Gracious Presence of God whereunto Believers draw nigh in the confidence of the Atonement made for them and acceptance thereon see Rom. 5. 1 2 3. Ephes. 2. 14 15 16 17 18. Heb. 4. 14 15. Chap. 10. 19. The Atonement being made and received by Faith Conscience being purged Bondage and Fear being removed Believers do now under the Gospel enter with Boldness into this Gracious Presence of God 2. We must consider what is the way into these Holies which was not yet made manifest And here also Expositors indulge unto many Conjectures very needlesly as I suppose For the Apostle doth elsewhere expresly declare himself and interpret his own meaning namely Chap. 10. 19 20. This way is no other but the Sacrifice of Christ the true High Priest of the Church For by the entrance of the High Priest into the most Holy Place with Blood the Holy Ghost did signifie that the way into it namely for Believers to enter by was only the one true Sacrifice which he was to offer and to be And accordingly to give an Indication of the accomplishment of their Type when he expired on the Cross having offered himself unto God for the Expiation of our Sins the Vail of the Temple which enclosed and secured this Holy Place from any entrance into it was rent from the top to the bottom whereby it was laid open unto all Matth. 27. 51. And an evidence this is that the Lord Christ offered his great expiatory Sacrifice in his Death here on Earth a true and real Sacrifice and that it was not an Act of Power after his Ascension metaphorically called a Sacrifice as the Socinians dream For until that Sacrifice was offered the way could not be opened into the Holies which it was immediately after his Death and signified by the renting of the Vail This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the onely way whereby we enter into the most Holy Place the Gracious Presence of God and that with boldness 3. Of this way it is affirmed that it was not yet made manifest whil'st the first Tabernacle was standing And a word is peculiarly chosen by the Apostle to signifie his intention He doth not say that there was no way then into the most Holy Place none made none provided none made use of But there was not a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an open manifestation of it There was an entrance under the Old Testament into the Presence of God as unto Grace and Glory namely the vertue of the Oblation of Christ But this was not as yet made manifest Three things were wanting thereunto 1. It was not yet actually existent but only was vertually so The
of Righteousness is he who is the Author Cause and Dispenser of Righteousness unto others As God is said to be the Lord our Righteousness And so is the King of Peace also in which sence God is called the God of Peace Thus was it with Melchisedec as he was the Representative of Jesus Christ. 4. The last thing that the Apostle Observes from these Names and Titles in their Order wherein it is Natural that the Name of a Man should precede the Title of his Rule First King of Righteousness and afterwards King of Peace Righteousness must go first and then Peace will follow after So it is Promised of Christ and his Kingdom that in his days the Righteous shall flourish and abundance of Peace so long as the Moon endureth Psal. 72. 7. First they are made Righteous and then they have Peace And Isa. 32. 17. The work of Righteousness shall be Peace and the effect of Righteousness Quietness and Peace for ever This is the Order of these things There is no Peace but what proceedeth from and is the Effect of Righteousness So these things with respect unto Christ are declared by the Psalmist Psal. 85. 9 10 11 12 13. What we are taught hence is 1. That the Lord Jesus Christ is the only King of Righteousness and Peace unto the Church See Isa. 32. 1 21. Chap. 9. 6. He is not only a Righteous and Peaceable King as were his Types Melchisedec and Solomon but he is the Author Cause Procurer and Dispenser of Righteousness and Peace to the Church So is it declared Jer. 23. 5 6. Behold the Days come saith the Lord that I will raise unto David a Righteous Branch and a King shall Reign and Prosper and shall Execute Judgment and Justice in the Earth In his Days Judah shall be saved and Israel shall dwell safely and this is his Name whereby he shall be called The Lord our Righteousness He is Righteous and Reigneth Righteously but this is not all he is the Lord our Righteousness VII The Apostle proceeds yet unto other Instances in the Description of Melchisedec wherein he was made like unto the Son of God ver 3. Without Father without Mother without Descent having neither beginning of Days nor end of Life The things here asserted being at the first view strange and uncouth would administer occasion unto large Discourses and accordingly have been the Subject of many Enquiries and Conjectures But it is no way unto the Edification of those who are Sober and Godly to engage into any long Disputes about those things wherein all Learned sober Expositors are come to an Issue and Agreement as they are in general in this matter For it is granted that Melchisedec was a Man really and truly so and therefore of Necessity must have all these things for the Nature of Man after him who was first Created who yet also had beginning of Life and end of Days doth not exist without them Wherefore these things are not denied of him absolutely but in some sence and with respect unto some especial end Now this is with respect unto his Office therein or as he bare that Office he was without Father without Mother c. And how doth this appear that so it was with him It doth so because none of them is Recorded or mentioned in the Scripture which yet diligently Recordeth them concerning other Persons and in particular those who could not find and prove their Genealogies were by no means to be admitted unto the Priesthood Ezra 2. 61 62 63. And we may therefore by this Rule enquire into the particulars 1. It is said of him in the first place that he was without Father without Mother whereon part of the latter clause namely without beginning of Days doth depend But how could a Mortal Man come into the World without Father or Mother Man that is Born of a Woman is the Description of every Man what therefore can be intended The next word declares he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without Descent say we But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Generation a Descent a Pedigree not absolutely but Rehearsed Described Recorded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is he whose Stock and Descent is entered upon Record And so on the contrary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not he who hath no Descent no Genealogy but he whose Descent and Pedigree is no where Entered Recorded Reckoned up Thus the Apostle himself plainly expresseth this word ver 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose Descent is not counted that is reckoned up in Record Thus was Melchisedec without Father and Mother in that the Spirit of God who so strictly and exactly Recorded the Genealogies of other Patriarchs and Types of Christ and that for no less an end than to manifest the Truth and Faithfulness of God in his Promises speaks nothing unto this purpose concerning him He is introduced as it were one falling from Heaven appearing on a sudden Reigning in Salem and Officiating the Office of the Priesthood unto the High God 2. On the same Account is he said to be without beginning of Days or end of Life For as he was a Mortal Man he had both He was assuredly Born and did no less certainly dye than other Men. But neither of these are Recorded concerning him We have no more to do with him to learn from him nor are concerned in him but only as he is Described in the Scripture and there is no mention therein of the Beginning of his Days or the end of his Life Whatever therefore he might have in himself he had none to us Consider all the other Patriarchs mentioned in the Writings of Moses and you shall find their Descent Recorded who was their Father and so upwards unto the first man and not only so but the time of their Birth and Death the Beginning of their Days and the End of their Lives is exactly Recorded For it is constantly said of them such an one Lived so long and begat such a Son which fixed the time of Birth Then of him so begotten it is said he lived so many Years which determines the end of his Days These things are expressely Recorded But concerning Melchisedec none of these things are spoken No mention is made of Father or Mother no Genealogy is Recorded of what Stock or Progeny he was nor is there any Account of his Birth or Death So that all these things are wanting unto him in this Historical Narration wherein our Faith and Knowledge is alone concerned Some few things may yet farther be enquired into for the clearing of the sence of these words 1. Whereas the Observation of the Apostle is built upon the silence of Moses in the History which was sufficient for him whatever was the Cause and Reason of that silence we may enquire whence it was Whence it was I say that Moses should introduce so great and excellent a Person as Melchisedec without any mention of his Race or Stock of his
persons it would quickly have issued in all manner of foolish practices or have been utterly neglected But God appointed this Sanctuary for the preservation of the purity of his worship as well as for the solemnity thereof see Deut. 12. 8 9 10 11. Here was the Book of the Law laid up according unto the Prescript whereof the Priests were obliged in all generations to take care of the publick worship of God 4. It was principally the priviledge and glory of the Church of Israel in that it was a continual Representation of the Incarnation of the Son of God a Type of his coming in the flesh to dwell among us and by the one sacrifice of himself to make Reconciliation with God and Atonement for sins It was such an expression of the Idea of the mind of God concerning the person and mediation of Christ as in his Wisedom and Grace he thought meet to intrust the Church withal Hence was that severe injunction that all things concerning it should be made according unto the pattern shewed in the mount For what could the wisdom of men do in the prefiguration of that mystery which they had no comprehension of But yet the Sanctuary the Apostle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worldly Expositors both antient and modern do even weary themselves in their enquiries why the Apostle calls this Sanctuary worldly But I think they do so without cause the Reason of the Appellation being evident in his design and the context And there is a difficulty added unto it by the Latine translation which renders the word Seculare which denotes Continuance or duration This expresseth the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but that the Apostle renders by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore here hath no respect unto it The sense that many fix upon is that he intends the outward Court of the Temple whereunto the Gentiles or men of the world were admitted whence it was called worldly and not sacred But this exposition though countenanced by many of the Ancients is contrary unto the whole design of the Apostle For 1 He speaks of the Tabernacle wherein was no such outward Court nor indeed was there any such belonging to the Temple whatever some pretend 2 The whole Sanctuary whereof he speaks he immediately distributes into two parts as they were divided by the Vail namely the Holy and the most Holy Place which were the two parts of the Tabernacle itself 3 He treats of the Sanctuary only with respect unto the divine service to be performed in it by the Priests which they did not in any outward court whereunto the Gentiles might be admitted Wherefore the Apostle terms this Sanctuary worldly because it was every way in and of this world For 1 The Place of it was on the earth in this world in opposition whereunto the Sanctuary of the new Covenant is in Heaven chap. 8. 2. 2 Although the materials of it were as durable as any thing in that kind could be procured as Gold and Shittim wood because they were to be of a long continuance yet were they worldly that is caduca fading and perishing things as are all things of the world God intimating thereby that they were not to have an everlasting continuance Gold and wood and silk and hair however curiously wrought and carefully preserved are but for a time 3 All the services of it all its Sacrifices in themselves seperated from their Typical representative use were all worldly and their efficacy extended only unto worldly things as the Apostle proves in this Chapter 4 On these accounts the Apostle calls it worldly yet not absolutely so but in opposition unto that which is Heavenly All things in the Ministration of the new Covenant are Heavenly So is the Priest his Sacrifice Tabernacle and Altar as we shall see in the process of the Apostle's discourse And we may observe from the whole 1. That Divine institution alone is that which renders any thing acceptable unto God Although the things that belonged unto the Sanctuary and the Sanctuary itself were in themselves but worldly yet being divine Ordinances they had a Glory in them and were in their season accepted with God 2. God can animate outward carnal things with an hidden invisible Spring of Glory and Efficacy so he did their Sanctuary with its relation unto Christ which was an Object of faith which no eye of flesh could behold 3. All divine service or worship must be resolved into divine ordination or Institution A worship not ordained of God is not accepted of God It had Ordinances of worship 4. A worldly Sanctuary is enough for them whose service is worldly and these things the men of the world are satisfied with VER 2. TWo things were ascribed unto the first Covenant in the verse foregoing 1 Ordinances of worship 2 A worldly Sanctuary In this verse the Apostle enters upon a description of them both inverting the Order of their proposal beginning with the latter or the Sanctuary itself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vul. Lat. Tabernaculum enim factum est primum The first Tabernacle was made ambiguously as we shall see Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Tabernaculo primo quod factum erat In the first Tabernacle that was made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vul. Lat. Candelabra Candlesticks Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In it was the Candlestick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vul. Propositio panum the Proposition of Loaves Others Propositi panes Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the bread of faces 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vul. quae dicitur sancta quae dicitur sanctum quod sancta vocant For some read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it was called The Holy House For there was a Tabernacle made prepared The first wherein was the Candlestick and the Table and the shew-bread which is called the Sanctuary Our Translation thus rendring the words avoids the ambiguity mentioned in the Vulgar Latine First of all there was a Tabernacle made But whereas our rendring is also obscure the First being mentioned where only one thing went before which yet includes a distribution supposed I would supply it with two parts There was a Tabernacle made consisting of two parts Tabernaculum bipartitè extructum For the following words are a distinct description of these two parts 1. The subject spoken of is the Tabernacle 2. That which in general is affirmed of it is that it was made 3. There is a distribution of it into two parts in this and the following verse 4. These parts are described and distinguished by 1 Their names 2 Their situation with respect unto one another 3 Their Contents or sacred Utensils The one is so described in this verse 1 By its situation it was the first that which was first entred into 2 By its Utensils which were three 1 The Candlesticks 2 The Table 3 The Shew-bread 3 By its name it was
offering or Sacrifice which render the Repetition of it needless It was one once offered in the end of the world nor need be offered any more because of the Total abolition and destruction of sin at once made thereby What else concerns the things themselves spoken of will be comprized under the ensuing observations 1. It is the Prerogative of God and the effect of his wisdom to determine the times and seasons of the dispensation of Himself and his Grace unto the Church Hereon it depends alone that Christ appeared in the end of the world not sooner nor later as to the parts of that season Many things do evidence a condecency unto Divine wisdom in the determination of that season As 1. He testified his displeasure against Sin in suffering the generality of mankind to lye so long under the fatal effects of their Apostacy without relief or Remedy Act. 14. 16. Chap. 17. 30. Rom. 1. 21 24 26. 2. He did it To exercise the faith of the Church called by vertue of the promise in the expectation of its accomplishment And by the various wayes whereby God cherished their faith and hope was he glorified in all Ages Luk 1. 70. Mat. 13. 16. Luk. 10. 24. 1 Pet. 1. 10 11. Hag. 2. 7. 3. To prepare the Church for the Reception of him partly by the glorious representation made of him in the Tabernacle and Temple with their worship partly by the Burden of Legal Institutions laid on them until his coming Gal. 3. 24. 4. To give the world a full and sufficient trial of what might be attained towards happiness and Blessedness by the excellency of all things here below Men had time to try what was in Wisdom Learning Moral Vertue Power Rule Dominion Riches Arts and whatever else is valuable unto Rational Natures They were all exalted unto their height in their possession and exercise before the Appearance of Christ and all manifested their own insufficiency to give the least real Relief unto Mankind from under the fruits of their Apostacy from God See 1 Cor. 1. 5. To give time unto Satan to fix and establish his Kingdom in the world that the destruction of him and it might be the more conspicuous and glorious These and sundry other things of a like nature do evince that there was a condecency unto Divine wisdom in the Determination of the season of the Appearance of Christ in the flesh Howbeit it is ultimately to be resolved into his Soveraign will and pleasure 2. God had a Design of Infinite Wisdom and Grace in his sending of Christ and his appearance in the world thereon which could not be frustrate He appeared to put away sin The footsteps of Divine wisdome and Grace herein I have enquired into in a peculiar Treatise and shall not here insist on the same Argument 3. Sin had erected a Dominion a Tyranny over all men as by a Law Unless this Law be abrogated and abolished we can have neither Deliverance nor Liberty Men generally think that they serve themselves of sin in the accomplishment of their lusts and gratification of the flesh But they are indeed servants of it and slaves unto it It hath gotten a power to command their obedience unto it and a power to bind them over to eternal death for the disobedience unto God therein As unto what belongs unto this Law and power See my Discourse of Indwelling Sin 4. No power of man of any meer Creature was able to evacuate disannul or abolish this Law of sin For 5. The Destruction and dissolution of this Law and power of sin was the great end of the coming of Christ for the discharge of his Priestly Office in the Sacrifice of himself No other way could it be effected And 6. It is the Glory of Christ it is the safety of the Church that by his one offering by the Sacrifice of himself once for all he hath abolished sin as unto the Law and condemning power of it VER XXVII XXVIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sicut quem admodum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Statutum constitutum est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Sons of men of Adam all his Posterity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that at one time a certain appointed time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vul. post hoc autem Postea verò and afterward Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and after their death the death of them So also Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one time at one time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vul. ad exhaurienda peccata Rhem. to exhaust the sins of many without any sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signifie to lift or bear up not at all to draw out of any deep place though there may be something in that allusion Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in himself he slew or sacrificed the sins of many in himself that is by the Sacrifice of himself he took them away Bez. ut in seipso attolleret multorum peccata that he might lift or bear up the sins of many in himself he took them upon himself as a Burden which he bare upon the Cross as opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 afterwards not burdened with sin Others ad attollendum peccata multorum in semet ipsum to take up unto himself that is upon himself the sins of many The Syriack reads the last â—ause He shall appear the second time unto the Salvation of them that expect or look for him All others he shall appear unto or be seen by them that look for him unto Salvation unto which difference we shall speak afterwards VER XXVII XXVIII And in like manner as it is appointed unto men once to die but after this afterwards the judgment So also Christ was once offered to bear in himself the sin of many and unto them that look for him shall he appear the second time without Sin unto Salvation These verses put a close unto the Heavenly Discourse of the Apostle concerning the Causes Nature Ends and Efficacy of the Sacrifice of Christ wherewith the new Covenant was dedicated and confirmed And in the words there is a treble Confirmation of that Singularity and Efficacy of the Sacrifice of Christ which he had pleaded before 1. In an Elegant instructive Similitude And as it is appointed ver 27. 2. In a declaration of the use and end of the Offering of Christ he was once offered to bear the Sins of many 3. In the consequent of it his second Appearance unto the Salvation of Believers ver 28. In the comparison we must first consider the force of it in general and explain the words That as we have observed which the Apostle designeth to confirm and illustrate is what he had pleaded in the foregoing verses concerning the Singularity and efficacy of the offering of Christ whereon also he takes occasion to declare the blessed
want of it is the Bane of publick Worship Where this is not there is no due reverence of God no Sanctification of his name not any benefit to be expected unto our own Souls 3. In all wherein we have to do with God we are principally to regard those internal Sins we are conscious of unto our selves but are hidden from all others The last thing required of us in order to the duty exhorted unto is that our Bodies be washed with pure water This at first view would seem to refer unto the outward Administration of the Ordinance of Baptism required of all antecedently unto their orderly Conjunction unto a Church-state in the causes of it and so it is carried by many Expositors But 1. The Apostle Peter tells us that saving Baptism doth not consist in the Washing away of the filth of the Body 1 Pet. 3. 21. therefore the expression here must be figurative and not proper 2. Although the sprinkling and washing spoken of do principally respect our habitual internal qualification by regenerating Sanctifying Grace yet they include also the actual gracious renewed preparations of our Hearts and Minds with respect unto all our solemn approaches unto God but Baptism cannot be repeated 3. Whereas the sprinkling of the Heart from an evil Conscience respects the Internal and unknown Sins of the Mind so this of washing the Body doth the Sins that are outwardly acted and perpetrated And the Body is said to be washed from them 1. Because they are outward in opposition unto those that are only inherent in the Mind 2. Because the Body is the Instrument of the perpetration of them hence are they called Deeds of the Body the Members of the Body our Earthly Members Rom. 3. 13 14 15 16. chap. 8. 13. and 12. 19. Col. 3. 3 4 5. 3. Because the Body is defiled by them some of them in an especial manner 1 Cor. 6. 2. Pure Water wherewith the Body is to be washed is that which is promised Ezek. 36. 25 26. the assistance of the sanctifying Spirit by virtue of the Sacrifice of Christ. Hereby all those sins which cleave unto our outward Conversation are removed and washt away For we are Sanctified thereby in our whole Spirits Souls and Bodies And that Scripture respects the Deeds of Sin as unto a continuation of their Commission he shall keep and preserve us We are so by the Grace of Christ and thereby we keep and preserve our selves from all outward and actual Sins that nothing may appear upon us as the Bodies of them who having wallowed in the Mire are now washed with pure Water for the Body is placed as the Instrument of the Defilement of the Soul in such Sins 1. Universal Sanctification upon our whole persons and the Mortification in an especial manner of outward Sins are required of us in our drawing nigh unto God 2. These are the Ornaments wherewith we are to prepare our Souls for it and not the Gaiety of outward apparel 3. It is a great work to draw nigh unto God so as to Worship him in Spirit and in Truth VERSE 23. Let us hold fast the profession of our Faith without wavering for he is faithful who hath promised This is the second Exhortation which the Apostle educeth by way of inference from the Principles of Truth which he had before declared and confirmed And it is the substance or end of the whole parenetical or hortatory part of the Epistle that for the obtaining whereof the whole Doctrinal part of it was written which gives Life and Efficacy unto it Wherefore he spends the whole remainder of the Epistle in the Pressing and Confirming of this Exhortation on a compliance wherewith the Eternal condition of our Souls doth depend And this he doth partly by declaring the means whereby we may be helped in the discharge of this Duty partly by denouncing the eternal ruine and sure destruction that will follow the neglect of it and partly by encouragements from their own former Experiences and the strength of our Faith and partly by evidencing unto us in a multitude of Examples how we may overcome the difficulty that would occur unto us in this way with other various Cogent reasonings as we shall see if God pleaseth in our progress In these words there is a Duty prescribed and an encouragement added unto it As unto the Duty it self we must enquire 1. What is meant by the Profession of our Faith 2. What is meant by holding it fast 3. What to hold it fast without wavering 1. Some Copies read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the profession of our hope which the Vulgar follows the profession of the hope that is in us and so it may have a respect unto the Exhortation used by the Apostle Chap. 3. 6. And it will come unto the same with our reading of it for on our Faith our Hope is built and is an eminent fruit thereof Wherefore holding fast our Hope includes in it the holding fast of our Faith as the Cause is in the Effect and the Building in the Foundation But I preferr the other Reading as that which is more suited unto the design of the Apostle and his following Discourse and which his following Confirmations of this Exhortation do directly require and which is the proper Subject of our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or profession See Chap. 3. 1. Faith is here taken in both the principal acceptations of it namely that faith whereby we believe and the Faith or Doctrine which we do believe Of both which we make the same profession of one as the inward Principle of the other as the outward Rule Of the meaning of the word it self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or joynt profession I have treated largely Chap. 3. 1. This solemn profession of our Faith is two-fold 1. Initial 2. By the way of continuation in all the Acts and Duties required thereunto The First is a solemn giving up of our selves unto Christ in a professed subjection unto the Gospel and the Ordinances of Divine Worship therein contained This of old was done by all Men at their First accession unto God in the Assemblies of the Church The Apostle calls it the beginning of our confidence or subsistence in Christ and the Church Chap. 3. 6. And it was ordinarily in the primitive times accompanied with excellent Graces and Priviledges For 1. God usually gave them hereon great Joy and Exultation with peace in their own Minds 1 Pet. 2. 9. Hath translated us out of darkness into his marvellous light The glorious marvellous light whereunto they were newly translated out of darkness the evidence which they had of the truth and reality of the things that they believed and professed the value they had for the Grace of God in this high and Heavenly calling the greatness and excellency of the things made known unto them and believed by them are the means whereby they were filled with joy unspeakable and full of Glory And
respect is had unto this frame of Heart in this Exhortation For it is apt on many accounts to decay and be lost but when it is so we lose much of the Glory of our profession 2. They had hereon some such Communication of the Spirit in Gifts or Graces that was a Seal unto them of the promised inheritance Eph. 1. 13. And although what was extraordinary herein is ceased and not to be looked after yet if Christians in their initial dedication of themselves unto Christ and the Gospel did attend unto their duty in a due manner or were affected with their priviledges as they ought they would have experience of this Grace and advantage in ways suitable unto their own state and condition Secondly The continuation of their Profession first solemnly made avowing the Faith on all just occasions in attendance on all Duties of Worship required in the Gospel in professing their faith in the Promises of God by Christ and thereon chearfully undergoing afflictions troubles and persecutions on the account thereof is this profession of our Faith that is exhorted unto II. What is it to hold fast this profession The words we so render are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 singly as 1 Thes. 5. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are indefinitely used to this end ch 3. 6. ch 4. 14. Rev. 2. 25. ch 3. 11. So that which is here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 4. 14. And there is included in the sence of either of these words 1. A supposition of great difficulty with danger and opposition against this holding the Profession of our Faith 2. The putting forth of the utmost of our strength and endeavours in the defence of it 3. A constant perseverance in it denoted in the word keep possess it with constancy III. This is to be done without wavering that is the profession must be immovable and constant The frame of mind which this is opposed unto is expressed James 1. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that is alwayes disputing and tost up and down with various thoughts in his mind not coming to a fixed resolution or determination He is like a Wave of the Sea which sometimes subsides and is quiet and sometimes is tossed one way or another as it receives impressions from the Wind. There were many in those days who did hesitate in the profession of the Doctrine of the Gospel sometimes they inclined unto it and embraced it sometimes they returned again unto Judaisme and sometimes they would reconcile and compound the two Covenants the two Religions the two Churches together with which sort of men our Apostle had great contention As mens minds waver in these things so their profession wavers which the Apostle here condemneth or opposeth unto that full assurance of Faith which he required in us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not to be bent one way or another by impressions made from any things or causes but to abide firm fixed stable in opposition to them And it is opposed unto 1. An halting between two opinions God or Baal Judaism or Christianity Truth or Error This is to waver Doctrinally 2. Unto a Weakness or Irresolution of mind as unto a continuance in the profession of faith against difficulties and oppositions 3. To an yielding in the way of complyance in any point of Doctrine or Worship contrary unto or inconsistent with the Faith we have professed In which sense the Apostle would not give place no not for an hour unto them that taught Circumcision 4. To final Apostacy from the truth which this wavering up and down as the Apostle intimates in his following discourse brings unto Wherefore it includes Positively 1. A firm perswasion of mind as to the truth of the Faith whereof we have made profession 2. A constant resolution to abide therein and adhere thereunto against all oppositions 3. Constancy and diligence in the performance of all the Duties which are required unto the continuation of this profession This is the summ and substance of that duty which the Apostle with all sorts of Arguments presseth on the Hebrews in this Epistle as that which was indispensibly necessary unto their Salvation 1. There is an Internal Principle of saving Faith required unto our profession of the Doctrine of the Gospel without which it will not avail 2. All that believe ought solemnly to give themselves up unto Christ and his Rule in an express profession of the faith that is in them and required of them 3. There will great difficulties arise in and opposition be made unto a sincere profession of the Faith 4. Firmness and constancy of mind with our utmost diligent endeavours are required unto an acceptable continuance in the profession of the Faith 5. Uncertainty and wavering of mind as to the Truth and Doctrine we profess or neglect of the duties wherein it doth consist or compliance with errors for fear of persecution and sufferings do overthrow our profession and render it useless 6. As we ought not on any account to decline our Profession so to abate of the degrees of fervency of spirit therein is dangerous unto our souls Upon the Proposal of this Duty the Apostle in his passage interposeth an encouragement unto it taken from the assured benefit and advantage that should be obtained thereby for saith he He is faithfull that hath promised And we may observe in the opening of these words the nature of the encouragement given us in them 1. It is God alone who Promiseth He alone is the Author of all Gospel Promises by him are they given unto us 2 Pet. 1. 4. Titus 1. 1. Hence in the sense of the Gospel this is a just Periphrasis of God He who hath Promised 2. The Promises of God are of that nature in themselves as are suited unto the encouragement of all Believers unto constancy and final perseverance in the Profession of the Faith They are so whether we respect them as they contain and exhibit present Grace Mercy and consolation or as those which propose unto us things Eternal in the future glorious reward 3. The Efficacy of the Promises unto this end depends upon the faithfulness of God who gives them With him is neither variableness nor shadow of turning The strength of Israel will not lie nor repent Gods faithfulness is the unchangeableness of his Purpose and the Counsels of his Will proceeding from the Immutability of his Nature as accompanied with almighty Power for their accomplishment as declared in the Word See chap. 6. 18. Titus 1. 2. This therefore is the sense of the Apostles Reason unto the end he aims at Consider saith he the promises of the Gospel their incomparable Greatness and Glory in their enjoyment consists our eternal Blessedness and they will all of them be in all things accomplished towards those who hold fast their profession seeing he who hath promised them is
confounded but after the manner of obstinate Infidels not converted Math. 22. 23 24. c. This was the principal Heresie of the Sadducees which drew along with it those other foolish Opinions of denying Angels and Spirits or the subsistence of the Souls of men in a separate condition Acts 23. 8. For they concluded well enough that the continuance of the Souls of men would answer no design of Providence or Justice if their bodies were not raised again And whereas God had now given the most illustrious testimony unto this truth in the Resurrection of Christ himself the Sadducees became the most inveterate Enemies unto him and Opposers of him For they not only acted against him and those who professed to believe in him from that Infidelity which was common unto them with most of their Country-men but also because their peculiar Heresie was everted and condemned thereby And it is usual with men of corrupt minds to prefer such peculiar errors above all other concerns of Religion whatever and to have their Lusts inflamed by them into the utmost intemperance They therefore were the first stirrers up and fiercest pursuers of the Primitive persecutions Acts 4. 1 2. The Sadducees came upon the Apostles being grieved that they taught the people and preached through Jesus the Resurrection from the dead The overthrow of their private Heresie was that which enraged them Chap. 5. 17 18. Then the High Priest rose up and all that were with him which is the Sect of the Sadducees and were filled with indignation and laid their hands on the Apostles and put them in the common Prison And an alike rage were the Pharisees put into about their Ceremonies wherein they placed their especial interest and glory And our Apostle did wisely make an advantage of this difference about the Resurrection between those two great Sects to divide them in their Counsels and Actings who were before agreed on his destruction on the common account of his preaching Jesus Christ Acts 23. 6 7 8 9. This Principle therefore both upon the account of its importance in its self as also of the opposition made unto it among the Jews by the Sadducees the Apostle took care to settle and establish in the first place As those truths are in an especial manner to be confirmed which are at any time peculiarly opposed And they had reason thus to do for all they had to preach unto the world turned on this hinge that Christ was raised from the dead whereon our Resurrection doth unavoidably follow so as that they confessed that without an eviction and acknowledgment hereof all their preaching was in vain and all their Faith who believed therein was so also 1 Cor. 15. 12 13 14. This therefore was always one of the first Principles which our Apostle insisted on in the preaching of the Gospel a signal instance whereof we have in his discourse at his first coming unto Athens First he reproves their Sins and Idolatries declaring that God by him called them to Repentance from those dead works Then taught them Faith in that God who so called them by Jesus Christ confirming the necessity of both by the Doctrine of the Resurrection from the dead and future judgement Acts 17. 18 23 24 30 31. He seems therefore here directly and summarily to lay down those principles in the order which he constantly preached them in his first declaration of the Gospel And this was necessary to be spoken concerning the nature and necessity of this Principle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Resurrection of the dead It is usually expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Resurrection only Mark 12. 18. Luke 20. 27 33. Joh. 11. 24. Math. 22. 23 28. For by this single expression the whole was sufficiently known and apprehended And so we commonly call it the Resurrection without any addition Sometimes it is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 4. 2. The Resurrection from the dead that is the state of the dead Our Apostle hath a peculiar expression Chap. 11. 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They received their dead from the Resurrection that is by virtue thereof they being raised to Life again And sometimes it is distinguished with respect unto its consequents in different persons the good and the bad The Resurrection of the former is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John 5. 29. the Resurrection of Life that is which is unto Life Eternal the means of entrance into it This is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Resurrection of the Just Luke 14. 14. And so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Life of the dead or the Resurrection of the dead was used to express the whole blessed estate which ensued thereon to Believers If by any means I might attain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Resurrection of the dead This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a living again as it is said of the Lord Christ distinctly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 14. 9. He rose and lived again or he arose to life With respect unto wicked men it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Resurrection of Judgement or unto Judgement Joh. 5. 29. Some shall be raised again to have Judgement pronounced against them to be sentenced unto punishment Reserve the unjust against the day of Judgement to be punished 2 Pet. 2. 9. And both these are put together Dan. 12. 2. And many of them that sleep in the dust of the Earth shall awake some to Everlasting Life and some to shame and Everlasting contempt This truth being of so great importance as that nothing in Religion can subsist without it the Apostles very diligently confirmed it in the first Churches And for the same cause it was early assaulted by Sathan denied and opposed by many And this was done two ways 1 By an open denial of any such thing 1 Cor. 15. 12. How say some among you that there is no Resurrection of the dead They wholly denied it as a thing improbable and impossible as is evident from the whole ensuing disputation of the Apostle on that subject 2 Others there were who not daring to oppose themselves directly unto a principle so generally received in the Church they would still allow the expression but put an Allegorical Exposition upon it whereby they plainly overthrew the thing intended They said the Resurrection was past already 2 Tim. 2. 18. It is generally thought that these men Hymeneus and Philetus placed the Resurrection in Conversion or Reformation of Life as the Marcionits did afterwards What some imagine about the Gnosticks is vain And that the reviving of a new Light in us is the Resurrection intended in the Scripture some begin to mutter among our selves But that as Death is a separation or sejunction of the Soul and the Body so that the Resurrection is a re-union of them in and unto Life the Scripture is too express for any one to deny and not virtually to reject it wholly And it may be observed that our Apostle in
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
countenance given unto the other Imagination in general concerning the merit of works in these words For 1 The Design of the Apostle is only to let them know that their Labour in the work of the Lord that their Obedience unto the Gospel should not be lost or be in vain And hereof he gives them assurance from the Nature of God with whom they had to do with respect unto that Covenant whereinto he takes them that do believe They had been sedulous in the discharge of the great Duty of ministring unto the Saints in particular upon the account of the Name of Jesus Christ that was upon them These Duties had been attended with trouble danger and charge And it was needful to confirm them in a perswasion that they should not-be lost This they might be two ways 1 If themselves should fall away and not persist in their course unto the end 2 If God should overlook or forget as it were all that they had done Against both these Apprehensions the Apostle secures them From the first in that the works mentioned having been truly gracious works proceeding from Faith and Love they evidence their Persons to be in that state of Grace wherein they should be effectually preserved unto the End by virtue of Gods Faithfulness in Covenant which he further pursues towards the end of the Chapter Nor secondly had they the least reason to doubt of their future Reward For who was it that called them to these Duties and on what account Is it not God and that according unto the Tenour of the Covenant of Grace and hath he not therein promised to accept their Persons and their Duties by Jesus Christ If now he should not do so would he not be unrighteous must he not deny himself and not remember his Promise Wherefore the Righteousness of God here intended in his Faithfulness in the Promises of the Covenant And he is not said to be Righteous in rewarding or not rewarding but in not forgetting He is not unrighteous to forget Now to forget any thing doth not reflect immediately on distributive Justice but upon Fidelity in making good of some ingagement But not to ingage into Disputations in this place let men acknowledge that the new Covenant is a Covenant of Grace that the Constitution of a Reward unto the Obedience required therein is of Grace that this Obedience is not accepted on its own account but of the Mediation of Christ that all mens good works will not make a Compensation for one sin that we are to place our Trust and Confidence in Christ alone for Life and Salvation because he is the End of the Law for Righteousness unto them that do believe and let them please themselves for a while in the fancy of the merit of their works at least of the high and necessary place which they hold in their Justification before God after all their wrangling Disputes it will be Christ and Grace alone that they will betake themselves unto or their case will be deplorable These things I have premised that we may have no cause to divert unto them in the ensuing Exposition of the words The Apostle in this Verse gives an account of the Grounds of his Perswasion concerning these Hebrews expressed in the Verse foregoing And these he declares unto them partly for Encouragement and partly that they might be satisfied in his Sincerity and that he did not give them fair words to entice or allure them by And the reasons he gives to this purpose may be reduced unto two Heads 1. The Observation which he had made concerning their Faith and Love with the Fruits of them 2. The Faithfulness of God in Covenant whereon the final preservation of all true Believers doth depend These are the Grounds of that perswasion concerning their state and condition which he expressed in the foregoing words Hence that perswasion of his was of a mixt nature and had something in it of a Divine Faith and somewhat only of a moral certainty As he drew his conclusion from or built his perswasion on Gods Faithfulness or Righteousness so there was in it an infallible Assurance of Faith that could not deceive him For what we believe concerning God as he hath revealed himself is infallible But as his Perswasion had respect unto the Faith Love and Obedience which he had observed in them so it was only a moral Assurance and such as in its own nature might fail For God only is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and we who judge by the outward evidences of invisible things may be deceived The Proposition from Gods Faithfulness is of infallible Truth the Application of it unto these Hebrews of moral Evidence only Such a Perswasion we may have in this case which is prevalent against all Objections a certain Rule for the performance of all Duties on our parts towards others and such had the Apostle concerning these Hebrews That which in the first place he confirms his Perswasion with is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their work God is not unrighteous to forget your work It is not any singular work but a course in working which he intends And what that work is is declared in that parallel place of the same Apostle 1 Thes. 1. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same expressions with those in this place which may be reckoned unto the multitude of other Instances of Coincidences of expressions in this and the other Epistles of the same Writer all peculiar unto himself arguing him to be the Author of this also Remembring your Work of Faith and Labour of Love The Work here intended is the Work of Faith The whole Work of Obedience to God whereof Faith is the principle and that which moves us thereunto Hence it is called the Obedience of Faith Rom. 1. 5. And this Obedience of Faith according to the Gospel is called there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their work 1 Because it was their chief employment their Calling lay in it They did not attend unto it occasionally or when they had nothing else to do as is the manner of some Religion was their business and Gospel Obedience their daily work This was their whole even to fear God and keep his Commandments as it is expressed under the Old Testament 2 Because there is work and labour in it or great pains to be taken about it For hereunto our Apostle in the next Verse requires their diligence ver 11. as Peter doth all diligence 2 Epist. 1. 11. And we may observe in our way That Faith if it be a living Faith will be a working Faith It is the work of Faith which the Apostle here commends This case is so stated by James that it needs no farther confirmation Chap. 2. 20. Wilt thou know or knowest thou not O vain man that Faith without works is dead He is a most vain man who thinks otherwise who hopes for any Benefit by that Faith which doth not work by Love Sathan hath no greater design
appearance by the performance of Duties in their Times Course and Order but they walk at all Adventures as unto any especial design of their minds about it Barnabas exhorted the Disciples at Antioch that with purpose of Heart they would cleave unto the Lord Acts 11. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is with a firm Resolution to abide in and pursue the Obedience they were called unto So Paul tells Timothy that he knew his Doctrine manner of life and purpose 2 Tim. 3. 10. namely how his principal aim design and resolution was to abide in and carry on his course of Faith and Obedience And then is any thing the object of our purpose and principal design 1 When we subordinate all other things and occasions unto it that they may not justle nor enterfere nor stand in competition with it when to us to live is Christ or he is the chief end of our life When men do usually and ordinarily suffer other things to divert them from Duties of Obedience in their season Obedience is not their principal design 2 When it possesseth the chiefest place in our valuation and esteem And this it doth absolutely where we attain that frame that whilst the work of Faith and Obedience thrives in our Hearts and Lives we are not much moved with whatever else befalls us in this world This was the frame of our Apostle Acts 21. 13. Phil. 3. 7 8. But because of the weakness and ingagement of our natural affections unto the lawful comforts of this Life some are not able to rise unto that height of the undervaluation and contempt of these things whilst the work of our Obedience goes on which we ought all to aim at yet we must say that if there be any sincerity in making our Obedience the principal design of our lives there will be a constant preference of it unto all other things As when a man hath many particular losses he may be allowed to be sensible of them yet if he have that still remaining wherein his main stock and wealth doth consist he will not only be relieved or refreshed but satisfied therewith But if a man who pretends much unto a great Stock and Trade in another Country gives up all for lost upon some damages he receiveth at home in his House or Shop it is plain he hath no great confidence in the other Treasure that he pretended unto No more have men any especial Interest in the work of Obedience which whilst they suppose it to be safe do yet lose all their comforts in the loss of other things 3 When any thing is the object of our chief design the principal contrivances of our minds will be concerning it And this makes the great difference in Profession and Duties Men may multiply Duties in a course of them and yet their Spirits not be ingaged in and about them as their business Consider how most men are conversant about their secular affairs They do not only do the things that are to be done but they beat as we say their Heads and Minds about them And it is observed that however industrious in their way many men may be yet if they have not a good contrivance and projection about their Affairs they seldom prosper in them It is so also in things Spiritual The Fear of the Lord is our Wisdom it is our Wisdom to keep his Commandments and walk in his ways Now the principal work of Wisdom is in contriving and disposing the ways and methods whereby any end we aim at may be obtained And where this is not exercised there Obedience is not our work How Temptations may be avoided how Corruptions may be subdued how Graces may be increased and strengthened how Opportunities may be improved how Duties may be performed to the Glory of God how Spiritual Life may be strengthened Peace with God maintained and Acquaintance with Jesus Christ increased are the daily thoughts and contrivances of him who makes Obedience his work 2 Actual Diligence and Watchfulness is required in our Obedience if we do make it our work And 3 A due consideration of what doth and will rise up in opposition unto it or unto us in it which things being commonly spoken unto I shall not here enlarge upon them The second thing whereon the Apostle grounds his confidence concerning these Hebrews is their labour of Love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the words express a distinct Grace and its excrcise and are not exegetical of the preceding expressions It is not your work that is your Labour of Love But this Labour of Love is distinguished from their work in general as an eminent part or instance of it This the copulative Conjunction after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 evinceth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of your work that is of Obedience in general the work of Faith and of your Labour of Love namely in particular and eminently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as we observed is passed by in some Translations but without cause The original Copies are uniform in it and the parallel place doth expresly require it 1 Thes. 1. 3. There is in the remaining part of this Verse which depends on these words 1. What the Apostle ascribes unto these Hebrews which is the Labour of Love 2. The way whereby they evidenced this Labour of Love they shewed it 3. The object of it and that is the Saints 4. The formal reason and principal motive unto it which is the name of God for his names sake 5. The way of its exercise it was by ministration both past and present in that you have ministred and do minister In the first of these the Apostle observes the Grace it self and its exercise their Love and its Labour This Grace or Duty being excellent and rare and its exercise in Labour being highly necessary and greatly neglected and both in conjunction being a principal Evidence of a good Spiritual condition of an Interest in those Better things which accompany Salvation I shall a little divert unto the especial consideration of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Love is the second great Duty of the Life of God which is brought to light by the Gospel It is Faith that gives Glory to God on high and Love that brings Peace on the Earth wherein the Angels comprised the substance of our Deliverance by Jesus Christ Luke 2. 14. Neither is there any thing of it in the whole world but what is derived from the Gospel All things were at first made in a state of Love That Rectitude Order Peace and Harmony which was in the whole Creation was an Impression from and an Expression of the Love of God And our Love towards him was the Bond of that Perfection and the Stability of that State and Condition The whole Beauty of the Creation below consisted in this namely in mans loving God above all and all other things in him and for him according as they did participate of and express his Glory and
had so a care of the whole Flock as to be solicitous for the good of every individual person among them As our Lord Jesus Christ gives an account unto his Father that of all those who were committed unto his personal Ministry in this world he had not lost any one only the Son of Perdition he who was designed to Destruction so our Apostle laboured that if it were possible not one of those whom he watched over should miscarry And it is of great advantage when we can so mannage our Ministry that no one of those that are committed unto us may have any just cause to think themselves disregarded And moreover he shews hereby that the Argument here insisted on concerned them all For he doth not suppose that any one of them were in such a condition of security and perfection as not to stand in need of the utmost diligence for their preservation and progress nor any to have so fallen under decays but that in the use of diligence they might be recovered So should the Love and Care of Ministers be extended unto all the Individuals of their Flocks with an especial regard unto their respective Conditions that none on the one hand grow secure nor any on the other hand despond or be discouraged 4. The Duty exhorted unto wherewith we must take 5. The manner of its performance is that they would shew the same diligence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ostentare V. L. that is to make shew of ostendere to shew forth to manifest Praestare Eras. to act to perform so the word is sometimes used Joh. 10. 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many good things have I shewed you that is wrought and performed among you 2 Tim. 4. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Alexander the Copper-smith shewed me many evils did me much evil It is so to do any thing as that the doing of it may be evident and manifest And the Apostle respects not only the Duty it self but the Evidence of its Performance whereon his Judgement and Perswasion of them was grounded Continue in the performance of these Duties to give the same evidence of your state and condition as formerly And the Duty it self he expresseth by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idem studium the same diligent endeavour Chrysostome much insists on the Apostles Wisdom in this expression the same diligence for by it he both insinuates his approbation of what they had done already and manifests that he required nothing of them to secure their future condition but what they had already experience of You have used diligence in this matter continue so to do which yet is not so to be interpreted as though the Apostle limited them unto their former measures But warning them to remit in nothing which before they had ingaged into he encourageth them to proceed and grow therein That indeed which the Apostle approves in them and exhorts them unto a continuance in is the work of Faith and labour of Love in ministring unto the Saints But here he expresseth the manner wherein they had attended unto those Duties and which they must continue in unless they intended to desert the Duties themselues namely with diligence and alacrity of mind For such were the Oppositions and Difficulties that they would assuredly meet withall as we have before declared that unless they used all diligence and watchfulness they would more or less faint in their Duty And we may observe that Our Profession will not be preserved nor the work of Faith and Love carried on unto the Glory of God and our own Salvation without a constant studious diligence in the preservation of the one and the exercise of the other The Reasons hereof are manifest from what hath been discoursed before concerning the greatness and difficulty of this work and the opposition that is made unto it Our Apostle knew nothing of that lazie kind of Profession which satisfies the generality of Christians at this day They can shew all diligence in their Trades in their Callings in their Studies it may be in their Pleasures and sometimes in the pursuit of their Lusts But for a watchful diligence an earnest studious endeavour in and about the Duties of Religion the work of Faith and Love they are strangers unto it yea cannot be perswaded that any such thing is required of them or expected from them For the Duties of Divine Worship they will attend unto them out of Custom or Conviction For some Acts of Charity they may perhaps be sometimes drawn unto or for their Reputation they may do like others of their Quality in the world But to project and design in their minds how they may Glorifie God in the Duties of Faith and Love as the liberal man deviseth liberal things to keep up an earnest bent and warmth of Spirit in them to lay hold on and rejoice in all Opportunities for them all which are required unto this diligence they utterly reject all such thoughts But what do we imagine Is there another way for us to go to Heaven than what was prescribed unto the Primitive Believers Will God deal with us on more easie terms or such as have a farther compliance with carnal ease and the flesh than those that were given to them of Old We shall but foolishly deceive our selves with such Imaginations But let no man mistake These two Principles are as certain and as sacred as any thing in the Gospel 1 Unless there be in us a work of Faith in personal Holiness and a labour of Love towards others there is nothing in us that accompanies Salvation or will ever bring us thereunto Let prophane persons deride it whilst they please and worldlings neglect it and careless Professors fancy to themselves an easier way unto a blessed Eternity this will be found to be the Rule whereby they must all stand or fall for ever 2 That this work of Faith and labour of Love will not be persisted in nor carried on without studious diligence and earnest endeavours Now unto this diligence is required 1 The exercise of our minds with respect unto the Duties of Faith and Love 2 In studying the Rule of them which is the word of God wherein alone the matter of them all and the manner of their performance are declared 2 In studying and observing the occasions and opportunities for their exercise 2 Watchfulness against Oppositions Difficulties and Temptations is also a part of this Duty for the reasons whereof our Observations on the preceding Verse may be considered 3 Readiness to conflict with and to go through the dangers and troubles which we may meet withall in the discharge of these Duties And as it is evident all these argue a frame of mind continually intent upon a design to Glorifie God and to come unto the end of our course in Rest with him That nominal Christianity which despiseth these things will perish with the real Author of it which is the Devil Again The Apostle exhorts
where before Iesus is entered for us which determines the ambiguity of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not our forerunner is entered but the forerunner is entered for us Verse 17 18 19 20. Wherein God willing more abundantly to manifest unto the Heirs of Promise the Immutability of his Counsel interposed himself by an Oath That by two immutable things in which it was impossible for God to deceive we might have strong prevailing consolation who have fled for refuge to lay hold on the hope set before us Which we have as an Anchor of the Soul both safe and stedfast and which entereth into that within the Veil Whither the forerunner is for us entred Jesus made an High Priest for ever after the order of Melchisedec Sundry things are observable in these words 1 The Introduction unto the Application of the foregoing discourse to the use of all Believers Wherein 2 The design of God in the confirmation of his Promise by his Oath which was to manifest the Immutability of his Counsel And this is amplified 1 By the frame purpose or mind of God therein He was willing 2 By the manner how he would declare his mind herein more abundantly namely than could be done by a single Promise It gave not a further stability unto his word but manifested his willingness to have it believed 3 The persons are described unto whom God was thus willing to shew the Immutability of his Counsel who are the Heirs of Promise that is all and only those who are so 4 The way is expressed whereby God would thus manifest the Immutability of his Counsel namely by two immutable things that is his Promise and his Oath Which 5 are proved to be sufficient Evidences thereof from the Nature of him by whom they are made and given It was impossible that God should lye 6 The especial end of this whole design of God with respect unto all the Heirs of Promise is said to be that they might have strong Consolation And thereon they are 7 further described by the way and means they use to obtain the Promise and the Consolation designed unto them therein they fly for refuge to the hope set before them The Efficacy whereof is 8 declared from the Nature of it in comparison unto an Anchor which we have as an Anchor further amplified 1 from its Properties it is sure or safe and stedfast and also 2 from its use It enters into that within the Veil And this use 9 is so expressed that occasion may be thence taken to return unto that from which he had digressed chap. 5. 12. namely the Priesthood of Christ. And 10 The mention thereof he so introduceth according to his usual manner as also to manifest the great benefit and advantage of our entring by hope into that within the Veil namely 1 Because Christ is there 2 Because he is entred thither as our forerunner 3 From the Office wherewith he is there vested called a Priest for ever after the order of Melchisedec as he had declared chap. 5. 12. all which must be opened as they occur in the Text. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is say many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for which cause respect may be had unto the words immediately foregoing An Oath among men is unto them an end of strife so a reason is thence inferred why God should interpose himself by an Oath in this matter And the words are rendered by some as we have seen propter quod or propterea in for propter is not unusual And this then is the coherence Whereas mankind doth consent herein that an Oath in things capable of no other proof or demonstration shall end controversies satisfie doubts and put an issue to contradictions differences and strife God took the same way in an infinite gracious condescension to give full satisfaction in this matter unto the Heirs of Promise For what could they require further Will they not rest in the Oath of God who in doubtful cases do and will acquiesce in the Oaths of men what way could be more suited unto their Peace and Consolation And such is Gods Love and Grace that he would omit nothing that might tend thereunto though in such way of condescension as no Creature would or could or ought to have expected before infinite Wisdom and Mercy had declared themselves therein Or this expression may respect the whole subject matter treated of and so the words are rendered in quo or in qua re in which case or matter And this our Translation seems to respect rendering it wherein Then the words direct unto the Introduction of the end of Gods Oath expressed in the words following In this matter God sware by himself that thereby the Heirs of Promise might not only be setled in Faith but moreover receive therewithall strong Consolations And this import of the words we shall adhere unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God willing Hereunto all that follows is resolved It is all founded in the Will of God And two things may be denoted hereby 1 The Inclination and disposition of the mind of God he was free he was not averse from it This is that which is generally intended when we say we are willing unto any thing that is proposed unto us that is we are free and not averse unto it so may God be said to be willing to have an Inclination and an Affection unto the work or to be ready for it as he speaks in another place with his whole Heart and with his whole Soul Jer. 32. 41. But although there be a Truth herein as to the Mind and Will of God towards Believers and their Consolations yet it is not what is here peculiarly intended Wherefore 2 A determinate act and purpose of the Will of God is designed herein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is God purposing or determining So is the same Act of God expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 9. 22. what if God willing to shew his wrath that is purposing or determining so to do And this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it respects 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes. 1. 11. wherefore God willing is God in Soveraign Grace and from especial Love freely purposing and determining in himself to do the thing expressed unto the Relief and Comfort of Believers The Soveraign Will of God is the sole spring and cause of all the Grace Mercy and Consolation that Believers are made partakers of in this world So is it here proposed thereinto alone is all Grace and Consolation resolved God wills it should be so Man being fallen off from the Grace and Love of God and being every way come short of his Glory had no ways left in nor by himself to obtain any Grace any Relief any Mercy any Consolation Neither was there any the least Obligation on God in point of Justice Promise or Covenant to give any Grace unto to bestow any Mercy or Favour upon
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
the Serpents Head wound the Head over the large Earth Psal. 110. 6. This was to be Effected by a Glorious Conquest and Victory which is every where so described in the Scripture See Col. 2. 15. And because outward Force and Opposition is always used by the World in the Defence of the Interest of Satan He will also sometimes apply the outward Sword for the Destruction of his stubborn Adversaries Isa. 63. 1 2 3. Rev. 19. This therefore was no unmeet Season for the Introduction of him who made so Solemn a Representation of him 2. Abraham himself was in this Victory herein also a Type of Christ not absolutely of his Person as was Melchisedec but of his Power and Presence in his Church Melchisedec I say Represented Christ in his Person and his Offices Abraham Represented his Presence in the Church or the Church as his Body I will neither approve of nor reject that Conjecture of some that these four Kings were Types of the four great Monarchs of the World which the Church of God was to conflict withal and at length to prevail against as Dan. 7. 18. ver 27. And indeed many things in their Names and Titles do notably countenance that Conjecture But it is certain in general that they were great Oppressors of the World roving up and down for Dominion and Spoyl Wherefore Abraham's Conquest of them was not only a Pledge of the final Success of the Church in the VVorld but also a Representation of the Usefulness of the Church unto the VVorld whenever its Pride and Blindness will admit of its help and kindness Micah 5. 7. The Church is indeed the onely means of conveying Blessings unto the VVorld as the Oppression thereof will prove its Ruine 3. The Land of Canaan was now given unto Abraham and his Seed for a Possession to be the Seat of the Church and Gods VVorship among them The Nations now Inhabiting of it were devoted unto Destruction in an appointed Season And he was not to allow these Foreign Kings to set up any Dominion therein And God gave him this Victory as a Pledge of his future Possession 4. Abraham was obliged in Justice and Affection both to Rescue his Brother Lot whom they were carrying away Captive And this is expressed as the next cause of his Engagement against them ver 14. On all Accounts therefore this VVar was just and the Victory of God And because there was a Representation therein of the Victory and Success of Christ in his Church it was a Season most eminently proper for the Introduction of Melchisedec blessing him in the exercise of Sacerdotal Power 5. This Congress of Melchisedec and Abraham after Abraham had gotten the Victory over all his Adversaries was a Type and Representation of the Glorious Congress and Meeting of Christ and the Church at the last day when the whole Church shall have finished its warfare and be Victorious over the VVorld Sin the Law Death and Hell Then will the Lord Christ bring out the Stores of Heaven for their Eternal Refreshment and give them in the fulness of the Blessing and all things shall issue in the Glory of the most High God All the Promises are unto him that overcometh And we we may observe That 1. All the Commotions and Concussions that are among the Nations of the World do lye in or shall be brought into a subserviency unto the Interest of Christ and his Church I intend those places where either the Seat of the Church is or is to be A great VVar and Tumult there was between these Eastern Kings and those of Canaan and many Nations were smitten and destroyed in the Expedition Gen. 14. 5 6 7. And what is the final Issue whereinto all these things do come VVhy two things fell out hereon that neither side of the Combatants either looked for or had any Interest in 1. The Victory of Abraham or the Church over them all 2. A Glorious Type and Representation of Christ brought forth visibly acting in his Church Yea I may add that in Abraham's Glorious Victory and Royal Munificence on the one hand and in the Sacerdotal Blessing of Melchisedec on the other there was such a Representation of Christ in his Principal Offices as Priest and King as had never been made in the VVorld before This Issue did God direct that VVar and Tumult unto It will be no otherwise with all those Confusions and Disorders that the world is filled withal at this day though we can see nothing of the ways and means of their tendency unto such an end 2. There have been and are to be such Seasons wherein God will dispose of Nations and their Interest according as the Condition of the Church doth require as he did here with all these Nations Isa. 43. 3 4. Chap. 60. 6 7. 3. The Blessing of God may be expected on a Just and Lawful War This VVar and Victory of Abraham which he received the Blessing upon is Celebrated Isa. 41. 2 3. And our Apostle mentions that Circumstance of the Slaughter of the Kings as that which was a Token of Gods kindness unto Abraham and of his own Greatness And where these things occur 1. A Lawful necessary immediate Cause of War as Abraham had for the Rescue of Lot 2. A Lawful Call unto the War as Abraham had being a Sovereign Prince and raising his Army of his own People meerly and that to the securing of the Possessions of a Countrey granted unto him by God himself and 3. A Subserviency unto the Glory of Christ and the Good of the Church the Presence of God in it and the Blessing of God upon it may be justly expected VI. Melchisedec is farther Described by two Acts of his Sacerdotal Power or Office which he exercised on this occasion of meeting Abraham 1. He Blessed him and then 2. He received Tithes of him He met Abraham and Blessed him This Solemn Benediction is fully expressed Gen. 14. 19 20. And he Blessed him and said Blessed be Abraham of the most High God Possessor of Heaven and Earth and Blessed be the most High God who hath delivered thine Enemies into thy hand There are two parts of this Blessing 1. That which hath Abraham for its Object a Blessing of Prayer 2. That which hath God for its Object a Blessing of Praise Our Apostle seems to take Notice only of the first or that part of the Blessing whereof Abraham was the immediate Object But the Truth is the other part whereby he Blessed God being on the Account of Abraham and as it were in his Name it belongs also to the Blessing wherewith he was Blessed As to this Blessing we may consider 1. The Nature 2. The Form of it As to the Nature of it Blessings in general are the means of Communicating Good Things according unto the Power and Interest in them of them that Bless Gen. 33. 11. So also are Curses of Evil. Hence it is God alone that absolutely can
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
inconveniency in this Interpretation yet I look not on it as suited unto the Design of the Apostle in this place For his intention is to prove that Perfection was not to be obtained by the Levitical Priesthood Unto this end he was to consider that Priesthood under all its Advantages for if any of them seem to be omitted it would weaken his Argument seeing what it could not do under one consideration it might do under another Now although it was some commendation of the Levitical Priesthood that it was appointed of God or confirmed by a Law yet was it a far greater Advancement that therewith the whole Law was given and thereon did depend as our Apostle declares in the next Verses The Introduction of this clause by the Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be on a double Account which though different yet either of them is consistent with this Interpretation of the words 1. It may be used in a way of Concession of all the Advantages that the Levitical Priesthood was accompanied withal be it that together with that Priesthood the People also received the Law Or 2. On the other side there is included a Reason why Perfection was not to be attained by that Priesthood namely because together with it the People were brought into Bondage under the Yoke of the Law Either way the whole Law is intended But the most probable Reason of the Introduction of this Clause by that Particle for was to bring in the whole Law into the same Argument that Perfection was not attainable by it This the Apostle plainly reassumes ver 18 19 concluding as of the Priesthood here that it made nothing Perfect For it is the same Law which made nothing perfect that was given together with that Priesthood and not that especial Command alone whereby it was instituted There yet remains one Difficulty in the words For the People are said to receive the Law under the Levitical Priesthood and therefore it should seem that that Priesthood was established before the giving of the Law But it is certain that the Law was given on Mount Sinai before the Institution of that Priesthood For Aaron was not called nor separated unto his Office untill after Moses came down from the Mount the second time with the Tables renewed after he had broken them Exod. 40. 12 13 14. Two things may be applyed to the removal of this Difficulty For 1. The People may be said to receive the Law under the Levitical Priesthood not with respect unto the Order of the giving of the Law but as unto their Actual Obedience unto it in the exercise of the things required in it And so nothing that appertained unto Divine Worship according unto the Law was performed by them until that Priesthood was established And this as I have shewed is the true Signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used It doth not signifie the giving of the Law unto them but their being legalized or brought under the Power of it Wherefore although some part of the Law was given before the institution of that Priesthood yet the People were not brought into the Actual Obedience of it but by virtue thereof But 2. The Apostle in this place hath especial respect unto the Law as it was the Cause and Rule of Religious Worship of Sacrifices Ceremonies and other Ordinances of Divine Service For in that part of the Law the Hebrews placed all their Hopes of Perfection which the Moral Law could not give them And in this respect the Priesthood was given before the law For although the Moral law was given in the Audience of the People before on the Mount and an Explication was given of it unto Moses as it was to be applyed unto the Government of that People in Judiciary proceedings commonly called the Judicial law before he came down from the Mount Exod. 21. 22 23. yet as to the system of all Religious Ceremonies Ordinances of Worship Sacrifices of all sorts and Typical Institutions whatever belonged unto the Sacred Services of the Church the law of it was not given out unto them until after the Erection of the Tabernacle and the separation of Aaron and his Sons unto the Office of the Priesthood Yea that whole Law was given by the voyce of God out of that Tabernacle whereof Aaron was the Minister Lev. 1. 1 2. So that the People in the largest sence may be said to receive the law under that Priesthood Wherefore the sence of the words is that together with the Priesthood the People received the Law of Commandments contained in Ordinances which yet effected not in their Conjunction the End that God designed in his Worship And we may observe that Obs. Put all Advantages and Priviledges whatever together and they will bring nothing to Perfection without Jesus Christ. God manifested this in all his Revelations and Institutions His Revelations from the Foundation of the world were gradual and partial increasing the light of the knowledge of his Glory from Age to Age. But put them all together from the first Promise with all Expositions of it and Additions unto it with Prophesies of what should afterwards come to pass taking in also the Ministry of John the Baptist yet did they not all of them together make a perfect Revelation of God his Mind and Will as he will be known and worshipped Heb. 1. 1. John 1. 18. So also was there great variety in his Institutions Some were of great Efficacy and of clearer Significancy than others But all of them put together made nothing perfect Much more will all the ways that others shall find out to attain Righteousness Peace Light and life before God come short of Rest or Perfection The last thing considerable in these words is the Reason whereby the Apostle proves That in the Judgment of the Holy Ghost himself Perfection was not attainable by the Levitical Priesthood For if it were what farther need was there that another Priest should arise after the Order of Melchisedec and not be called after the Order of Aaron The Reason in these words is plain and obvious For after the Institution of that Priesthood and after the Execution of it in its greatest Glory Splendour and Efficacy a Promise is made in the Time of David of another Priest of another Order to arise Hereof there can be no Account given but this alone that Perfection was not attainable by that which was already instituted and executed For it was a Perfection that God aimed to bring his Church unto or the most Perfect state in Righteousness Peace Liberty and VVorship which it is capable of in this world And whatever state the Church be brought into it must be by its High Priest and the Discharge of his Office Now if this might have been effected by the Levitical Priesthood the rising of another Priest was altogether needless and useless This is that Invincible Argument whereby the Holy Apostle utterly overthrows the
know not how to look for a Messiah from the Tribe of Judah seeing all Sacred Genealogy is at an end no more can they look for a Priest of the House of Aaron Now this End of it was the bringing in of a better Hope or the Promised Seed who according to the Promise was to come to the Second Temple and therefore whilst that Priesthood continued 2. God took it not away till he brought in that which was more Excellent Glorious and Advantagious unto the Church namely the Priesthood of Christ. And if this be not received through their Unbelief they alone are the cause of their being losers by this Alteration 3. In abundant Patience and Condescention with respect unto that Interest which it had in the Consciences of Men from his Institution God did not utterly lay it aside in a day after which it should be absolutely unlawful to comply with it But God took it away by Degrees as shall afterwards be declared 2. That the Efficacy of all Ordinances or Institutions of Worship depends on the will of God alone Whilst it was his will that the Priesthood should abide in the Family of Levi it was Useful and Effectual unto all the Ends whereunto it was designed But when he would make an Alteration therein it was in vain for any to look for either Benefit or Advantage by it And although we are not now to expect any change in the Institutions of Divine Worship yet all our Expectations from them are to be resolved into the will of God 3. Divine Institutions cease not without an express Divine Abrogation Where they are once granted and erected by the Authority of God they can never cease without an express Act of the same Authority taking of them away So was it with the Institutions of the Aaronical Priesthood as the Apostle declares And this one consideration is enough to confirm the grant of the initial Seal of the Covenant unto the present Seed of Believers which was once given by God himself in the way of an Institution and never by him revoked 4. God will never abrogate or take away any Institution or Ordinance of Worship unto the loss or disadvantage of the Church He would not remove or abolish the Priesthood of Levi until that which was incomparably more Excellent was introduced and established 5. God in his Wisdom so Ordered all things that the taking away of the Priesthood of the Law gave it its greatest Glory For it ceased not before it had fully and absolutely accomplished the End whereunto it was designed which is the Glory and Perfection of any Ordinance even the Mediation of Christ himself shall cease when all the Ends of it are fulfilled And this End of the Priesthood was most Glorious namely the bringing in that of Christ and therein of the Eternal Salvation of the Church And what more Honourable Issue could it come unto The Jews by their pretended Adherence unto it are they which cast the highest dishonour upon it for they own that it is laid aside at least that it hath been so for 1600 Years and yet neither the End of it effected nor any thing brought in by it unto the greater advantage of the Church The next thing considerable in these words is the Inference which the Apostle makes from his Assertion and the Proof of it There is made of Necessity a change also of the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of Necessity It is not a note of the necessity of the Inference from the Proposition in the way of Argument but the necessary dependance of the things mentioned the one on the other For whereas the whole Administration of the Law so far as it concerned the Expiation of sin by Sacrifices and the Solemn Worship of God in the Tabernacle or Temple depended absolutely on and was confined unto the Aaronical Priesthood so as that without it no one Sacrifice could be offered unto God nor any Ordinance of Divine Worship be observed that Priesthood being abolished and taken out of the way the Law it self of Necessity and unavoidably ceaseth and becometh useless It doth so I say as unto all the proper Ends of it as a Law Obligatory unto the Duties required in it Wherefore there is also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a change of the Law that is an Abolition of it For it is a change of the same Nature with the change of the Priesthood which as we have shewed was its Abolition and taking away And how this came to pass the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 declares there is made a change It did indeed necessarily follow on the change of the Priesthood yet not so but that there was an Act of the Will and Authority of God on the Law it self God made this change and he alone could do it that he would do so and did so the Apostle proves in this and the Verses following So is the Law of Commandments contained in Ordinances taken out of the way being nailed unto the Cross of Christ where he left it compleatly accomplished But moreover the Law in its Institutions was an Instructive Revelation and taught many things concerning the Nature of Sin its expiation and cleansing representing though darkly good things to come So it is yet continued as a part of the Revealed will of God And the light of the Gospel being brought unto it we may learn things far more clearly out of it than ever the Jews of Old could do And the force of the Argument here insisted on by the Apostle against the absolute perpetuity of the Law which was of Old and yet continueth to be the Head of the Controversie between the Jews and the Church of Christ is so unavoidable that some of them have been compelled to acknowledge that in the Days of the Messiah Legal Sacrifices and the rest of their Ceremonies shall cease though the most of them understand that their Cause is given away thereby And they have no other way to free themselves from this Argument of the Apostle but by denying that Melchisedec was a Priest or that it is the Messiah who is Prophesied of Psal. 110. which evidences of a desperate Cause and more desperate Defenders of it have been elsewhere convinced of Folly Wherefore this important Argument is confirmed by our Apostle in the ensuing Verses And we may see 1. How it is a fruit of the manifold Wisdom of God that it was a great Mercy to give the Law and a greater to take it away And 2. If under the Law the whole worship of God did so depend on the Priesthood that that failing or being taken away the whole worship of it self was to cease as being no more acceptable before God how much more is all worship under the New Testament rejected by him if there be not a due regard therein unto the Lord Christ as the only High Priest of the Church and the Efficacy of his Discharge of that Office 3. It is the highest
this very Law of Exception doth sufficiently prove the Liberty of all others For the words of it are Every Daughter that possesseth an Inheritance in any Tribe of the Children of Israel shall be Wife unto one of the Family of the Tribe of her Father that the Children of Israel may enjoy every one the Inheritance of their Father Numb 36. 8. Both the express limitation of the Law unto those who possessed Inheritances and the Reason of it for the preservation of the Lots of each Tribe entire as ver 3 4. manifest that all other were at liberty to Marry any Israelite be he of what Tribe soever And thus both the Genealogies of Matthew and Luke one by a Legal the other by a Natural line were both of them from the Tribe of Judah and Family of David So It pleaseth God to give sufficient Evidence unto the accomplishment of his Promise 2. For the manner of the proceeding of the Lord Christ from that Tribe the Apostle expresseth it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He sprang 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is usually taken in an active sence to cause to rise Mat. 5. 45. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he causeth his Sun to rise And sometimes it is used Neutrally for to rise and so as some think it peculiarly denotes the rising of the Sun in distinction from the other Planets Hence is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the East from the rising of the Sun So the coming of our Lord Jesus Christ is called the rising of the Sun of Righteousness with healing in his wings Mal. 4. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 1. 78. The day-spring from on high Thus did the Lord Christ arise in the light and glory of the Sun a light to lighten the Gentiles and the Glory of his People Israel But the word is used also to express other springings as of Water from a Fountain or a Branch from the Stock And so it is said of our Lord Jesus that he should grow up as a tender Plant and as a Root out of a dry Ground Isa. 53. 2. A Rod out of the Stem and a Branch out of the Roots of Jesse Chap. 11. 1. Hence he is frequently called the Branch and the Branch of the Lord Isa. 4. 2. Jer. 23. 5. Chap. 33. 15. Zech. 3. 8. Chap 6. 12. But the first which is the most proper sense of the words is to be regarded he arose eminently and illustriously from the Tribe of Judah Having laid down this Matter of Fact as that which was evident and on all hands confessed he observes upon it that of that Tribe Moses spake nothing concerning the Priesthood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with reference unto which Tribe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de qua Tribu Being to prove that the Priesthood did no way belong to the Tribe of Judah So that the Introduction of a Priest of that Tribe must necessarily exclude those of the House of Aaron from that Office he appeals unto the Law-giver or rather the Law it self For by Moses not the Person of Moses absolutely is intended as though these things depended on his Authority but it is his Ministry in giving of the Law or his Person only as Ministerially employed in the Declaration of it that our Apostle respects And it is the Law of Worship that is under consideration Moses did record the Blessing of Judah as given him by Jacob wherein the Promise was made unto him that the Shilo should come from him Gen. 49. 10. And this same Shilo was also to be a Priest But this was a Promise before the Law and not to be accomplished until the expiration of the Law and belonged not unto any Institution of the Law given by Moses Wherefore Moses as the Law-giver when the Office of the Priesthood was Instituted in the Church and confirmed by especial Law or Ordinance spake nothing of it with respect unto the Tribe of Judah For as in the Law the first Institution of it was directly confined unto the Tribe of Levi and House of Aaron so there is not in all the Law of Moses the least intimation that on any Occasion in any future Generations it should be translated unto that Tribe Nor was it possible without the alteration and abolition of the whole Law that any one of that Tribe should once be put into the Office of the Priesthood The whole worship of God was to cease rather than that any one of the Tribe of Judah should Officiate in the Office of the Priesthood And this silence of Moses in this matter the Apostle takes to be a sufficient Argument to prove that the legal Priesthood did not belong nor could be transferred unto the Tribe of Judah And the Grounds hereof are resolved into this general Maxime that whatever is not revealed and appointed in the Worship of God by God himself is to be considered as nothing yea as that which is to be rejected And such he conceived to be the Evidence of this Maxime that he chose rather to Argue from the silence of Moses in general than from the particular Prohibition that none who was not of the Posterity of Aaron should approach unto the Priestly Office So God himself condemneth some Instances of false VVorship on this Ground that he never appointed them that they never came into his Heart and thence aggravates the sin of the People rather than from the particular Prohibition of them Jer. 7. 31. VVherefore Divine Revelation gives Bounds positively and negatively unto the Worship of God VER 15 16 17. THat the Aaronical Priesthood was to be Changed and consequently the whole Law of Ordinances that depended thereon and that the Time wherein this Change was to be made was now come is that which is designed unto Confirmation in all this Discourse And it is that Truth whereinto our Faith of the Acceptance of Evangelical Worship is resolved For without the removal of the Old there is no place for the New This therefore the Apostle now fully confirmes by a Recapitulation of the force and sum of his preceding Arguments 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And it is yet far more evident for that after the Similitude of Melchisedec there ariseth another Priest who is made not after the Law of a carnal Commandement but after the power of an Endless Life For he Testifieth thou art a Priest for ever after the Order of Melchisedec There are four things to be considered in these words 1. The manner of the Introduction of this new Argument declaring its especial force with the weight that the Apostle lays upon it And it is yet far more Evident 2. The Medium or Argument it self which he insists upon which is that from what he had already proved there was another Priest to arise after the Similitude of Melchisedec 3. The Illustration of this Argument in an Explication of the wayes and means whereby this Priest arose declared both negatively and positively Who is made not after the Law
of a carnal Commandement but after the Power of an Endless Life 4. The Confirmation of the whole with the Testimony of David For he Testifieth thou art a Priest for ever after the Order of Melchisedec The manner of the Introduction of this Argument is Emphatical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And it is yet far more Evident The Conjunctive Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 connects this consideration unto that forgoing as of the same nature and tendency The thing spoken of is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of what he said before he affirmed that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 14. namely that our Lord sprang of Judah Evident Manifest Demonstrable but this he adds is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which composition of the word intends the signification arguing yet a more open and convincing Evidence Hence he adds that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 magis patet abundantius manifestum comparatively with what was said before of an abundant Efficacy for Conviction that whose light nothing can stand against But we must observe that the Apostle doth not compare the things themselves absolutely with one another and so determine that one is of a more evident Truth than the other but he compares them only with respect unto the Evidence in arguing unto his End There is more immediate force in this Consideration to prove the Cessation of the Levitical Priesthood that another Priest was to rise after the Similitude of Melchisedec than was meerly in this that our Lord sprang of the Tribe of Judah but of this afterwards And therefore he adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet that is above all that hath been collected from the Consideration of Melchisedec there is yet this uncontroulable Evidence unto our purpose remaining The Apostle we see lays great weight on this Argument and withal proceeds gradually and distinctly from one thing to another in the whole Discourse It may be we see not why he should insist so much upon and so narrowly Scan all particulars in this matter For being freed by the Gospel from the power of Temptations about it and being of the Gentiles who were never concerned in it we cannot be sensible of the just importance of what is under Confirmation The Truth is He hath the greatest Argument in hand that was ever controverted in the Church of God and upon the Determination whereof the Salvation or Ruine of the Church did depend The Worship he treated of was immediately instituted by God himself and had now continued near 1500 years in the Church All this while it had been the certain Rule of Gods Acceptance of the People or his Anger towards them For whilst they complyed with it his Blessing was continually upon them and the neglect of it was still punished with Severity And the last Caution that God had given them by the Ministry of the last Prophet he sent unto them was that they should abide in the Observance of the Law of Moses lest he came and smote the whole Earth with a Curse Mal. 4. last Besides these and sundry other things that were real and pleadable in the behalf of the Mosaical Worship the Hebrews esteemed it always their great and Singular Priviledge above all other Nations which they would rather dye than part withal And the Design of the Apostle in this place is to prove that now utterly unexpectedly unto the Church after so long a season their whole worship was to be removed to be used no more but that another System of Ordinances and Institutions absolutely new and inconsistent with it was to be introduced And upon the Compliance of the Hebrews with this Doctrine or the Rejection of it depended their Eternal Salvation or Destruction It was therefore very necessary that the Apostle should proceed Warily Distinctly and Gradually omitting no Argument that was of Force and Pleadable in this Cause nor to remark on them in an especial manner which contained an especial Evidence and demonstrative force in them as he doth in this Instance For this Introduction of it and it is yet far more or abundantly more Evident is as an hand put in the Margin of a writing calling for a peculiar Attendance unto and consideration of the matter directed unto And we may see 1. That Present Truths are earnestly to be Pleaded and Contended for So the Apostle Peter would have Believers established 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the present Truth All Truth is Eternal and in it self equally subsistent and present unto all Ages But it is especially so either from the great use of it in some seasons or the great Opposition that is made unto it So this Doctrine about the Abolition of the Mosaical Ceremonies and Institutions with the Introduction of a new Priesthood and new Ordinances of Worship was then the Present Truth in the knowledge and confirmation whereof the Church was eternally concerned And so may other Truths be at other seasons And any of them may be so rendred by the Opposition that at any time is made unto them For God is pleased to exercise and try the Faith of the Church by Heresies which are Feirce Pertinacious and Subtle Oppositions made to the Truth Now none of them which aim at any consistency in and with themselves or are of any real danger unto the Church did ever reject all Gospel-Truths but some general Principles they will allow or they would leave themselves no Foundation to stand upon in their Opposition unto others Those therefore singly opposed by them at any time as the Deity or Satisfaction of Christ Justification by Faith and the like being so opposed become the present Truth of the Age in the instance of Adherence whereunto God will try the Faith of his People and requires that they be earnestly pleaded for And this is that which the Apostle Jude intends ver 3. where he exhorts us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to contend strive wrestle with all earnestness and the utmost of our Endeavours for the Faith once delivered unto the Saints namely because of the Opposition that was then made unto it And a Truth may come under this Qualification by Persecution as well as Heretical Opposition Satan is always awake and attentive unto his Advantages and therefore though he hate all Truth yet doth he not at all times equally attempt upon every thing that is so But he waiteth to see an inclination in men from their Lusts or Prejudices or Interests in this World against any especial Truth or way of Divine Worship which God hath appointed When he finds things so ready prepared he falls to his work and stirrs up Persecution against it This makes that Truth to be the present Truth to be contended for as that wherein God will try the Faith and Obedience and Patience of the Church And the Reasons why we ought with all Care Diligence and Perseverance to attend unto the Preservation and Profession of such Truths are obvious unto
Now this was a matter of the highest concernment unto the Hebrews and of great Importance in it self For it included and carried along with it an Alteration of the whole state of the Church and of all the Solemn Worship of God therein This therefore was not to be done but on Cogent Reasons and Grounds indispensable And no doubt but the Apostle foresaw what a surprisal it would be unto the Generality of the Hebrews to hear that they must quit all their concern and special Interest in the Law of Moses For he had three sorts of Persons to deal withal in this great cause 1. Such as adhered unto and maintained the Mosaical Institutions in Opposition unto Christ and the whole way of our coming unto God by him These esteemed it the greatest Blasphemy imaginable for any to affirm that the Law was to be changed or abrogated And this was the occasion of the death of the first Martyr of Jesus Christ under the accusation of Blasphemy which by the Law was to be punished with Death For this they made their charge against Stephen that he spake Blasphemous words against Moses whom they put in the first place and against God Act. 6. 11. And the proof of this Blasphemy they lay on those words that Jesus should change the Customs which Moses had delivered to them Accordingly on this very account they stirred up Persecution with rage and madness against the Holy Apostles all the World over The mouths of these Cursed Unbelievers were to be stopped and therefore Cogent Reasons and Unanswerable were in this Case to be urged by the Apostle and they are so accordingly And they were now to know that notwithstanding all their Rage and Bluster those that believed were not ashamed of the Gospel and they must be told that the Law was to be abrogated whether they would hear or forbear however they were provoked or enraged thereby 2. There were others of them who although they received the Gospel and believed in Christ yet were perswaded that the Law was still in force and the Worship prescribed in it still to be observed And of these there were very great Multitudes as the Apostle declares Acts 21. 20. This Error was in the Patience of God for a while tolerated among them because the time of their full Conviction was not yet come But those who were possessed with it began after a while to be very troublesome unto the Church and would not be content to observe the Law themselves but would impose the Observation of it on all the Gentile Converts on the pain of Eternal Damnation Acts 15. 1. They said and contended that unless they were Circumcised after the manner of Moses they could not be saved These also were to be restrained and convinced And those of them who were obstinate in this Perswasion not long after apostatized from the whole of Christianity And 3. There were sincere Believers whose Faith was to be strengthned and confirmed With respect unto them all the Apostle laboureth with great Diligence in this Argument and evidently proves both that it was the will and purpose of God that the Administration of the Law should have an End and also that the time was now come wherein it was to cease and be abrogated This therefore he proceeds withal in these Verses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vul. Lat. Reprobatio Rhem. Reprobation most improperly Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mutatio a Change which reacheth not the force of the word Ar. Abrogatio Bez. fit irritum that is mandatum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred loco moveo abrogo abdico irritum facio To take out of the way to abrogate to disanul to make void and for the most part it hath respect unto a Rule Law or Command that was or is in force Sometimes it is used of a Person who ought in Duty to be regarded and honoured but is despised Luk. 10. 16. Joh. 12. 48. where it is rendred to despise So 1 Thess. 4. 8. Jude 8. Sometimes it respects things Gal. 2. 21. 1 Tim. 5. 12. But commonly it respects a Law and is applyed unto them who are absolutely under the power of the Law or such in whose power the Law is The first sort are said to make void the Law when they Transgress it neglecting the Authority whereby it is given Mark 7. 9. Heb. 10. 28. But when this word is applyed unto him who hath power over the Law it signifies the Abrogation of it so far as that it shall have no more power to oblige unto its observance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used no where in the new Testament but here and chap. 9. 26. Here it is applyed unto the Law being the taking away of its Power to oblige unto Obedience there unto Sin denoting the abrogating of its Power to condemn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quidem equidem enim Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 autem but For verily 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praecedentis mandati The Syriack thus renders the verse The Change which was made in the first Commandement was made for its weakness and because there was no profit in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propter ipsius imbecillitatem infirmitatem propter illud quod in eo erat infirmum aut imbecille 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inutilitatem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. and because there was no profit in it The Arab. changeth the sense of the place reading to this purpose For there is a Transgression where the Commandement went before because that was weak and of little Advantage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfecit lex Bez. consummavit ad perfectum adduxit Vul. Lat. Rhem. brought nothing to Perfection Syr. For the Law did not perfect any thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vul. introductio verò melioris spei Beza sed superintroducta spes potior Others Sed erat Introductio ad spem potiorem Syr But there entered in the room thereof an hope more excellent than it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appropinquamus accedimus Vul. proximamus Rhem. we approach Our own Translation fully expresseth the Original in all the parts of it only it determines the sense of verse the 19 by the insertion of that word did VER 18 19. For there is verily a disanulling of the Commandement going before for the weakness and unprofitableness thereof For the Law made nothing perfect but the bringing in of a better hope by which we draw nigh unto God 1 The Subject spoken of is the Command 2 Described by the Time of its giving it went before 3 Hereof it is affirmed that it is disannulled and 4 The Reason thereof is adjoyned from a twofold property or adjunct of it in particular For 1. It was Weak 2. It was Unprofitable 5 As unto its deficiency from its general End it made nothing perfect 6 Illustrated by that which took its work upon it self and effected it throughly the Hope brought in by which we draw nigh
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
in Spirit and thanked his heavenly Father that he had revealed the Mysteries of the Gospel unto Babes and hid them from the Wise and Prndent he assigns no other Reason but his Soveraignty and Pleasure wherein he rejoyced even so Father for so it seemed Good in thy Sight Luke 10. 21. And if we cannot see an excellency in the Dispensations of God because they are his who gives no account of his matters we shall never delight in his ways So our Apostle gives no other Reason of this legal Dispensation but that God had provided some better thing for us that they without us should not be made perfect chap. 11. 40. Therefore did he give them this Law for a Season which made nothing perfect even so it seemed Good in his Sight It is the Glory of God to be gracious to whom he will be gracrous and that at what time he will and unto what degree and measure he pleaseth And in this Glory of his are we to acquiesce 2. Mankind having wofully prevaricated and apostatized from God it was just and equal that they should not be at once enstated in their Reparation The suddainness of it might have taken off from its Greatness Wherefore as God left the Generality of the World without the knowledge of what he intended so he saw Good to keep the Church in a state of Expectancy as to the Perfection of Liberty and Deliverance intended He could have created the World in an Hour or Moment but he chose to do it in the space of Six days that the Glory of his work might be distinctly represented unto Angels and Men. And he could immediately after the Fall have introduced the Promised seed in whose Advent the Church must of necessity enjoy all the Perfection whereof it is capable in this World But to teach the Church the greatness of their Sin and Misery and to work in them an acknowledgement of his unspeakable Grace and Mercy he proceeded gradually in the very Revelation of him as we have shewed on Chap. 1. ver 1. and caused them to wait under earnest desires longings and expectations many Ages for his coming And during this season it was of necessity that they should be kept under a Law that made nothing perfect For as our Apostle speaketh if they which are of the Law be Heirs Faith is made void Rom. 4. 14. and if Righteousness come by the Law then is Christ dead in vain Gal. 2. 21. And if there had been a Law given which could have given life verily Righteousness should have been by the Law Gal. 3. 21. Wherefore until the actual Exhibition of the Promised Seed it was absolutely necessary that the Church should be kept under a Law that made nothing Perfect 3. That People unto whom the Law was peculiarly to be given and by whom God would accomplish his further Design were a stubborn earthy hard-hearted People that stood in need of a Yoke to burden and subdue them unto the will of God So obstinate they were in what they had once received and so proud of any Priviledge they enjoyed that whereas their Priviledges were very many and very great they would never have had any thought of looking out after another state but have forgone the Promise had they not been pinched and burdened and disappointed in their Expectation of Perfection by this Law and the Yoke of it 4. God had designed that the Lord Christ should in all things have the Preheminence This was due unto him on the Account of the Glory of his Person and the Greatness of his Work But if the Law could have made any thing Perfect it is evident that this could not have been Perfection being thus denied unto the Law it is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The words are elliptical and without a Supplement give no certain sense And this may be made two ways First by the Verb Substantive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so the whole of what is asserted is an effect of the Law It made nothing perfect but it was the bringing in of a better Hope or an Introduction unto a better Hope as some render the words It served as Gods Way and Method unto the bringing in of our Lord Jesus Christ unto this End it was variously Serviceable in the Church For as its Institutions Promises Instructions and Types did represent him unto the Faith of Believers so it prepared their Minds unto an Expectation of him and longing after him And the Conjunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is Adversative seems to intimate an Opposition in what the Law did unto what it is said before that it did not It did not make any thing Perfect but it did bring in a better Hope and we know in how many things it was a preparatory Introduction of the Gospel VVherefore this sence is true though not as I judge directly intended in these words Beza first Observed that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place as it is unquestionably in sundry others If so not an Assignation of a contrary effect unto the Law unto what was before denyed is intended but the designation and expression of another Cause of the effecting of that which the Law could not effect And the defective Speech is to be supplyed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 made perfect as we do it by did that is did make all things perfect To the same purpose the Apostle expresseth himself in other words Rom. 8. 3. For what the Law could not do in that it was weak through the Flesh God sending his own Son in the likeness of sinful flesh and for sin condemned sin in the flesh For the words are so to be supplyed what the Law could not do that God did which what it was and how God did it the following words declare Thus God had designed to bring the Church unto a better state a state of Comparative Perfection in this World This the Law was not a means or Instrument suited unto wherefore another way is fixed on to that End which being compleatly effective of it the Law was laid aside and disanulled as unprofitable This the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth lead unto For it is as much as Postintroductio or Superintroductio the Introduction of one thing after or upon another This was the Priesthood and Sacrifice of Christ which were brought in after the Law upon it in the room of it to effect that which the Law could not do This our Apostle further Argues and confirms Chap. 10. 1 2 3 4 5 6 7 8 9 10. This therefore is the sense of the words The Introduction of the Better Hope after and upon the Law when a sufficient Discovery had been made of its weakness and insufficiency as unto this End did make all things perfect or bring the Church unto that state of consummation which was designed unto it It remaineth only therefore that we shew what this Better Hope is
and the Assertion may have a double signification 1 That this Oath was constituent of his Office Therein his Call and Consecration did consist 2. That his Call Constitution or Consecration was confirmed and ratified with an Oath And the latter sense is intended For so doth the Antithesis require Those legal Priests had a Divine Constitution and Call but they had no Confirmation by the Addition of an Oath God used not an Oath in or about any thing that belonged unto them Wherefore this Man was also to have another Call unto and Constitution of his Office but he was to be confirmed therein by an Oath Wherein this call of Christ unto his Office did consist what were the Acts of the Divine Will thereabout and what was the manifestation of them I have declared at large in the Exercitations about the Priesthood of Christ. Two things are to be considered in this Oath 1. The form And 2. the matter of it 1. The Form of it is in those words the Lord sware and will not repent And the Matter of it is that he in his own Person should be a Priest for ever The Person swearing is God the Father who speaks unto the Son in the Psalm 110. 1. The Lord said unto my Lord and the Oath of God is nothing but the solemn Eternal Unchangeable Decree and Purpose of his Will under an especial way of Declaration So the same Act and Counsel of Gods Will is called his Decree Ps. 2. 7. Wherefore when God will so far unveil a Decree and Purpose as to testifie it to be absolute and unchangeable he doth it in the way of an Oath as hath been declared Chap. 6. ver 13 14. Or to the same purpose God affirms that he hath sworn in the case If then it be demanded When God thus sware unto Christ I answer we must consider the Decree it self unto this purpose and the peculiar Revelation or Declaration of it in which two this Oath doth consist And as to the first it belongs entirely unto those eternal foederal Transactions between the Father and the Son which were the original of the Priesthood of Christ which I have at large explained in our Exercitations And as for the latter it was when he gave out that Revelation of his mind in the Force and Efficacy of an Oath in the Psalm by David It is therefore not only a mistake but an Error of danger in some Expositors who suppose that this Oath was made unto Christ upon his Ascension into Heaven For this Apprehension being pursued will fall in with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Socinians in this whole Cause namely that the Kingly and Priestly Offices of Christ are not really distinct Moreover it supposeth the principal discharge of the Priesthood of Christ in his sacrifice to have been antecedent unto this Oath which utterly enervates the Apostles Argument in these words For if he were made a Priest and discharged his Office without an Oath as he must be and do on this supposition that the Oath of God was made unto him after his Ascension or that his death and Oblation therein belonged not unto his Priestly Office he had no preheminence herein unto the Aaronical Priests He might so have a subsequent Priviledge of the Confirmation of his Office but he had none in his Call thereunto Wherefore this Oath of God though not in it self solely the constituent cause of the Priesthood of Christ yet it was and it was necessarily to be antecedent unto his Actual entrance upon or discharge of any solemn Duty of his Office That additional expression and he will not repent declares the nature of the Oath of God and of the Purpose confirmed thereby When God makes an Alteration in any Law Rule Order or Constitution he is or may be said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to repent This God by this word declares shall never be no Alteration or Change no Removal or Substitution shall ever be made in this matter 2. The matter of this Oath is that Christ is and should be a Priest for ever He was not only made a Priest with an Oath which they were not but a Priest for ever This adds unto the unchangeableness of his Office that he himself in his own Person was to bear exercise and discharge it without substitute or successor And this for ever answers unto the for ever under the Law each of them being commensurate unto the Dispensation of that Covenant which they do respect For absolute Eternity belongs not unto these things The Ever of the Old Testament was the Duration of the Dispensation of the Old Covenant And this for ever respects the New Covenant which is to continue unto the consummation of all things no change therein being any way intimated or promised or consistent with the Wisdome and Faithfulness of God all which were otherwise under the Law But at the end of the world together with the Dispensation of the New Covenant an end will be put unto all the Mediatory Offices of Christ and all their Exercise And there are four things which the Apostle declareth and evinceth in this observation 1. That our High Priest was peculiarly designed unto and initiated into his Office by the Oath of God which none other ever was before him 2. That the Person of the High Priest is hereby so absolutely determined as that the Church may continually draw nigh unto God in the full Assurance of Faith 3. That this Priesthood is liable to no Alteration Succession or Substitution 4. That from hence ariseth the principal Advantage of the New Testament above the Old as is declared in the next verse and we may observe 1. That although God granted great Priviledges unto the Church under the Old Testament yet still in every instance he withheld that which was the principal and should have given perfection unto what he did grant He made them Priests but without an Oath In all things there was a reserve for Christ that he in all might have the Preeminence 2. God by his Oath declares the Determination if his Soveraign pleasure unto the Object of it What he proposeth and prescribeth unto us he declares no more of his mind and his will about but that he requireth and approveth of our Obedience unto it but still reserves the liberty unto himself of making those Alterations in it and about it that seem good unto him Nothing therefore in the whole legal Administration being confirmed by the Oath of God it was always ready for a removal at the appointed season 3. Christ his being made a Priest by the Oath of God for ever is a solid Foundation of Peace and Consolation to the Church For 4. All the Transactions between the Father and the Son concerning his Offices undertakings and the work of our Redemption have respect unto the Faith of the Church and are declared for our Consolation Such were his solemn Call to his sacerdotal Office
wherein he was our Surety So that although we neither did nor could appoint him so to be yet he took from us that wherein and whereby he was so which was as much as if we had designed him unto his work as to the true Reason of his being our Surety Wherefore notwithstanding those antecedent Transactions that were between the Father and him in this matter it was the voluntary engagement of himself to be our Surety and his taking our Nature upon him for that End which was the formal Reason of his being instituted in that Office 2. We may consider the Arguments whence it is evident that he neither was nor could be a Surety unto us for God but was so for us unto God For 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Surety is one that undertaketh for another wherein he is defective really or in Reputation Whatever that undertaking be whether in Words of Promise or in depositing of real security in the hands of an Arbitrator or by any other Personal engagement of Life and Body it respects the defect of the Person for whom any one becomes a Surety Such an one is sponsor or fidejussor in all good Authors and common use of speech And if any one be of absolute credit himself and of a Reputation every way unquestionable there is no need of a Surety unless in case of Mortality The words of a Surety in the behalf of another whose Ability or Reputation is dubious are ad me recipio faciet aut faciam And when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken Adjectively as sometimes it is it signifies him who is satisdationibus obnoxius liable to payments for others that are non-solvent 2. God can therefore have no Surety properly because there can be no Imagination of any defect on his part There may be indeed a Question whether any Word or Promise be a Word or Promise of God To assure us hereof it is not the work of a Surety but only any one or any means that may give evidence that so it is But upon a supposition that what is proposed is his Word or Promise there can be no Imagination or Fear of any defect on his part so as that there should be any need of a Surety for the performance of it He doth indeed make use of Witnesses to confirm his Word that is to testifie that such Promises he hath made and so he will do So the Lord Christ was his Witnesse Isa. 43. 10. Ye are my witnesses saith the Lord and my Servant whom I have chosen But they were not all his Sureties So he affirms that he came into the VVorld to bear witnesse unto the Truth John 18 37. that is the Truth of the Promises of God for he was the Minister of the Circumcision for the Truth of the Promises of God unto the Fathers Rom. 15. 8. But a Surety for God properly so called he was not nor could be The distance and difference is wide enough between a witnesse and a Surety for a Surety must be of more Ability or more Credit and Reputation than he for whom he is a Surety or there is no need of his Suretiship This none can be for God no not the Lord Christ himself who in his whole work was the Servant of the Father And the Apostle doth not use this word in a general improper sense for any one that by any means gives Assurance of any other thing for so he had asserted nothing peculiar unto Christ. For in such a sense all the Prophets and Apostles were Sureties for God and many of them confirmed the Truth of his VVord and Promises with the laying down of their Lives But such a Surety he intends as undertaketh to do that for others which they cannot do for themselves or at least are not reputed to be able to do what is required of them 3. The Apostle had before at large declared who and what was Gods Surety in this matter of the Covenant and how impossible it was that he should have any other And this was himself alone interposing himself by his Oath For in this cause because he had none greater to swear by he sware by himself Chap. 6. 13 14. VVherefore if God would give any other Surety besides himself it must be one greater then He. This being every way impossible he swears by himself only Many ways he may and doth use for the declaring and testifying of his Truth unto us that we may know and believe it to be his word and so the Lord Christ in his Ministry was the principal Witnesse of the Truth of God But other Surety than himself he can have none And therefore 4. VVhen he would have us in this matter not only come unto the full Assurance of Faith concerning his Promises but also to have strong Consolation he resolves it wholly into the immutability of his counsel as declared by his Promise and Oath Chap. 6. 18 19. So that neither is God capable of having any Surety properly so called neither do we stand in need of any on his part for the confirmation of our Faith in the highest degree 5. VVe on all Accounts stand in need of a Surety for us or on our behalf Neither without the Interposition of such a Surety could any Covenant between God and us be firm and stable or an Everlasting Covenant ordered in all things and sure In the first Covenant made with Adam there was no Surety but God and Man were the immediate Covenanters And although we were then in a state and condition able to perform and answer all the Terms of the Covenant yet was it broken and disanulled If this came to pass by the failure of the Promise of God it was necessary that on the making of a new Covenant he should have a surety to undertake for him that the Covenant might be stable and Everlasting But this is false and blasphemous to imagine It was man alone who failed and brake that Covenant VVherefore it was necessary that upon the making of the New Covenant and that with a design and purpose that it should never be disanulled as the former was that we should have a Surety and undertaker for us For if that first Covenant was not firm and stable because there was no Surety to undertake for us notwithstanding all that Ability which we had to answer the Terms of it how much less can any other be so now our natures are become depraved and sinful wherefore we alone are capable of a Surety properly so called for us we alone stood in need of him and without him the Covenant could not be firm and inviolable on our parts The Surety therefore of this Covenant is so with God for us 6. It is the Priesthood of Christ that the Apostle treats of in this place and that alone VVherefore he is a Surety as he is a Priest and in the Discharge of that office and is therefore so with God on our
Oblation of himself on the Cross or he was never any nor needed so to be nor could he so be for after he was freed from death he had nothing to offer And it is a strange order of things that the Lord Christ should first offer his onely Sacrifice and after that be made a Priest But the Order Time and manner of the Call and Consecration of the Lord Christ unto his Priesthood I have elsewhere declared Wherefore 4. We may observe that all these Qualifications of our High Priest were peculiarly necessary on the account of the Sacrifice which he had to offer They were not only necessary for him as he was to be the Sacrificer but also as he was to be the Sacrifice not only as he was to be the Priest but as he was to be the Lamb. For the Sacrifices were to be without blemish as well as the Sacrificers So were we redeemed with the precious blood of Christ as of a Lamb without blemish and without spot 1 Pet. 1. 19. But however the Sacrifices were chosen under the Law without blemish yet were they still in their own nature but Calves and Goats and Lambs And therefore Priests who had weaknesses and infirmities and sins of their own might be meet enough to offer them But here both Priest and Sacrifice were to be equally pure and holy 5. We must not pass by the wresting of this Text by the Socinians nor omit its due Vindication For they contend that this whole Description of our High Priest doth not respect his internal Qualifications in this world before and in the offering of himself by his Blood but his glorious state and condition in Heaven For they fear as well they may that if the Qualifications of a Priest were necessary to him and required in him whilst he was in this world that then he was so indeed He who says such an High Priest became us as is holy harmless undefiled separate from sinners doth affirm that when he was so he was our High Priest In that state wherein these things were necessary unto him he was a Priest To avoid this ruine unto their Pretensions they offer violence unto the Text and the signification of every word in it and dangerously insinuate a negation of the things intended to be in Christ in this world So speaks Schlictingius on the place Unde apparet sequentibus verbis seu Epithetis Christo tributis non mores ipsius seu vitam ab omni peccati labe puram sed felicem ac beatum statum describi ac designari ob quem fiat ut in aeternum vivens nostri quoque perpetuam gerat curam Licet enim omnia ista ratione vitae morum de Christo intellecta verissima sint tamen nihil ad praesens Authoris institutum faciunt So also argues Smalcius de Reg. Christi Cap. 23. whom we have elsewhere refuted The Paraphrase of one of our own seems to comply herewith which is as followeth And this was a sort of High Priests which we sinful weak creatures had need of which by the way I do not understand for we stood not in need of a new sort of High Priests but of one single individual High Priest One that being mercifully disposed is also incapable of suffering any hurt of being defiled or corrupted and consequently of dying and to that end is exalted unto a pitch above our sinful corruptible condition here So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are rendred in the Margin free from evil and undefileable The sense is plainly the same with that of Schlictingius though there be some variety in the expressions of the one and the other And therefore is Christ said to be exalted that he might be such as he is here described as though he was not so before in the sense here intended by the Apostle however the words here in another sense might be applyed unto him Three things seem to be aymed at in this Exposition 1. To make way for another corrupt notion on the next verse wherein these men with Grotius would have Christ in some sense offer for his own sins also which there can be no pretence for if these things be asscribed unto him as he was a Priest in this world 2. To take care that the Innocency Holinesse and absolute Purity of our High Priest be not supposed to be necessary unto our Justification neither as the material nor formal cause of it For if the Lord Christ in the Sacrifice of himself died for our Justification and that he might do so it was necessary that he should antecedently be holy harmless undefiled and separate from sinners then was his being so necessary unto our Justification as a cause thereof 3. To obviate an Apprehension of his being an High Priest before his death and to have offered his one Sacrifice therein For if he had not the Qualifications necessary unto an High Priest before his Ascension into Heaven he could not be so before But these things are none of them compliant with the Truth And 1. This Exposition is contrary to the concurrent sense of all sober antient and modern Expositors And which is more it is contrary to the common sense of all Christians Not one of them who knoweth ought of these things unless their minds are perverted with these mens glosses and that meerly to comply with other opinions wherein the text is no way concerned but that in their first and last consideration of these words they respect Jesus Christ as to his personal Holiness in this World And that Exposition had need be well confirmed which is not only contrary to the Judgement of all learned men but also destructive of the common Faith of Christians But as yet we have nothing beyond crude Assertions offered in the proof of it 2. It is contrary unto or inconsistent with the sense and use of the Words in all good Authors sacred and prophane and contrary unto the Application of them unto the Lord Christ in other places of the Scripture as we shall see immediately 3. It is contrary to the order of the Apostles words For he placeth all these Properties as qualifications of this Person antecedently unto his Exaltation He was first Holy Harmless Undefiled and then made Higher than the Heavens But according unto this Exposition his being made higher than the Heavens is the antecedent cause of his being made Holy c. 4. It is highly false that the blessed state pretended to be here set forth was antecedently unto his being a Priest and the sacrifice which he offered yea such an estate was inconsistent with the Oblation of himself For he offered himself unto God in his Blood Heb. 9. 14. and that with strong cryes and tears Chap. 5. 7. which were inconsistent with such a state for it is so described on purpose to be exclusive of every thing required thereunto 5. Schlictingius pleads that although all these things were true with
in the Tabernacle and the Temple were called and appointed by God unto their Office in the Law 3. Hereon ensued the main Difference between him and them They were perswaded and hoped that these Priests should continue for ever in the Church without change or Alteration He contends that there was a time designed wherein they were to be removed and a Priest of another order to be introduced in their room which would be so far from being any disadvantage unto the Church as that the whole safety glory and blessedness thereof did depend thereon And this he proves by many cogent and irrefragable Arguments unto them As 1. That before the erection of the Levitical Priesthood by the Law there was another priest of the High God who was far greater and more excellent than those Priests yea than Abraham himself from whom they derived all their Priviledges 2. Because after the giving of the Law and the setting up of the Levitical Priesthood thereby God again promiseth to raise up another Priest in another kind after another order after the manner of him who was called unto that office long before the giving of the Law Wherefore he was prefigured before the Law and promised after the Law so that his Introduction could not be prejudiced by the Law 3. That this High Priest thus promised neither was to be nor could be of the same stock Nature or Order with the Levitical priests but one that was not only distinct from them but really inconsistent with them He manifests that there was no possibility they should be priests together or that the Church should be under the conduct of them both 4. Whereas hereon it may be said who knows whether this change and Alteration will be to the Advantage of the Church or no whether it were not better to adhere unto these priests which we have already than relinquishing them and all Benefits by them to betake our selves unto this new High Priest the Apostle in answer unto this possible Objection declares in sundry instances the excellency of this other Priest above them And not only so but he proves undeniably that by all which those other Priests did perform in divine service and by all that the Law could effect whereby they were constituted and made Priests there was no Access unto God no Perfection nor Consummation in peace of Conscience to be obtained For there were so many defects and weaknesses that accompanied them and their services as rendred them wholly unable to attain those great Ends. On the other hand he manifesteth and proveth that by this one single High Priest now introduced and his one sacrifice offered once for all by reason of the perfection of the one and the other all those blessed Ends were compleatly accomplished This being the Design of the Apostles Discourse in this Chapter he giveth us a summary of the whole and of the principal Grounds which he proceeds upon with wonderful Brevity in this last verse For upon an acknowledgement of the different Principles mentioned he shews us in an elegant Antithesis 1. The different means of the constitution of these different Priests on the one hand the Law and on the other the Word of the Oath 2. The different times of their constitution the one in the giving of the Law the other after the Law 3. The difference of their Persons those of the first sort were Men and no more the other was the Son 4. The Difference in their state and condition the former had infirmities the later is consecrated for ever 5. This also is included in the words that those of the first sort were many men that had infirmities he of the later was one only And in these things as we shall briefly see be the springs of all the Arguments which the Apostle hath used in this case and a plain Representation is given us of the Truth he contended for 1. The first Difference is in the constituting Principles of these distinct Offices That on the part of the Levitical Priesthood was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Law that is the ceremonial Law as we call it the Law given in Horeb concerning Religious Rites the way and manner of the Solemn worship of God in the Tabernacle It was not the Moral Law not immediatly the commands of the Decalogue but the especial Law of divine Service and Worship that is intended And what doth the Law do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It appointeth It did so Morally God appointed them in and by the Law And he speaks in the Present Tense So long as the Law continueth in force and Efficacy it appointeth such Priests None other are to be looked for in or expected from the Law Now a Moral Rule or Institution is sufficient to convey power and Authority of office unto men So is it under the New Testament It is the Gospel that makes Ministers and not the People or any others who have no power but only to act in Obedience unto the Laws thereof Hereby those other Priests came so to be Hereunto is opposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word of the Oath as the constituting cause of this new Priest and Priesthood Thus much it had in common with the other way It was a word as that was also The Law was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word spoken by Angels chap. 2. 2. The word of God though spoken by them And a word in this sense is either a meer word of command or a word of Promise either of which is sufficient to constitute an office being Declarations of the Authority of God himself By this Word was both the Office of the Priesthood of Christ consecrated and himself called to be a Priest See the Exposition on chap. 5. ver 5 6. But herein especially did this Word excel the Word of the Law in that it was confirmed by the Oath of God It was the Word the Will the Promise of God declared in and by his Oath And herein hath it many Advantages above the Law which was not so As 1. An high federal Solemnity Things confirmed by an Oath are peculiarly Sacred and are distinguished from all things that are not so And therefore the Interposition of an Oath was originally it may be solely used in the confirmation of Covenants about things of moment and wherein several Parties were highly concerned 2. An Oath declares the immutability of that Counsel whence the matter sworn unto doth proceed In the giving of the Law God declared his will so far as to what he would have the People at present obliged unto But he did not by any means declare that he had in his unchangeable counsel determined that the kind of worship and state of the Church then erected should continue for ever Yea he did many ways intimate that he did reserve unto himself the power of altering the whole But now the Immutability of Gods Counsel is declared by his Oath What was this Oath of God and how
had used in their Plea To this purpose speaks Quintilian lib. 6. cap. 1. Perorationis duplex ratio est posita aut in rebus aut in affectibus Rerum repetitio aut congregatio quae Graece dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a quibusdam Latinorum enumeratio memoriam Judicis reficit totam simul causam ante oculos ponit etiam si per singula minus moverat turba valet In hac quae repetimus quam brevissime dicenda sunt quod Graeco verbo patet decurrendum per capita How this whole course is steered by the Apostle in this place is easie for any one to observe 2. Because of the Importance of the matter in hand He is treating of the very Head of all the Differences between the Law and the Gospel between those who adhered unto Mosaical Institutions and those who embraced the Faith Hence he calleth them unto a renewed Attention unto what he delivered For herein he set Life and Death before them and was zealous for them and earnest with them that they would chuse Life and not die in their Unbelief II. The Sense of the words is to be considered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Capitulum Caput properly the Head of any living Creature But the most frequent use of it is in a sense metaphorical as it is here used by the Apostle And so it hath a double sense and use whereunto it is principally applied for it hath also other significations For 1 It is taken for that which is chief and principal in any matter business or cause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isoc The Head of the whole Business 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato de Legib. lib. 1. The principal thing in Education or Instruction And so is Caput used among the Latines Caput est in omni procuratione negotii muneris publici ut avaritiae pellatur etiam minima suspicio This is the chief or principal thing in the management of all publick Affairs that all suspicion of Covetousness be far away 2 It is taken for the sum and substance of what hath been spoken or declared reduced into a short Scheme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut summatim dicam Demosthenes And so some render these words summatim dicendo And Isocrates hath an expression directly answering that of the Apostle in this place ad Nicoc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sum of what hath been spoken so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caput the Head is used in he Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 30. 12. When thou takest the Head the Sum of the Children of Israel So also Numb 4. 2. And in this sense is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used by our Apostle as some think Ephes. 1. 10. but it may have another sense in that place In whether of these two significations it is here used by our Apostle will best appear from the consideration of what it is applied unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For these words also are capable of a double Interpretation 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in or among and then the things themselves treated of may be intended And if so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 requires the first signification the chief and principal thing or matter Among all the things treated of this is the principal as indeed it is and that which all other things in debate did depend upon 2. If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be in a manner redundant and no more is intended but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the things spoken then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be taken in the second signification and denotes a Recapitulation of them This is that which my Arguments amount unto the Sum of what I have pleaded Both these Senses are consistent For the Apostle in this and the ensuing Verses doth both briefly Recapitulate what he had evinced by his preceding Arguments and also declares what is the principal thing that he had contended for and proved I incline unto the latter signification of the word respected in our Translation yet so as that the former also is true and safely applicable unto the Text. And some Directions we may take from the wisdom of the Apostle in this management of his present Subject in our preaching or teaching of spiritual things For 1. When the nature and weight of the matter treated of or the variety of Arguments wherein it is concerned do require that our Discourse of it should be drawn forth unto a length more than ordinary it is useful to refresh the minds and relieve the memories of our Hearers by a brief Recapitulation of the things insisted on It is so I say sometimes a this way is taken once and but once by our Apostle When it is necessary is left unto the wisdom and choice of those who are called unto this work I mean of such who labouring diligently and conscientiously in the discharge of it do really consider at all times what is for the benefit and edification of their Hearers But this is to be done onely on great and importent occasions the usual way of the Repetition of the Heads of Sermons before preached is in my judgment useless and unprofitable 2. When Doctrines are important and such as the eternal welfare of the Souls of men are immediately concerned in we are by all means to endeavor an impression of them on the minds of our Hearers Be they never so precious and worthy of all Acceptation oft-times they will not obtain an Entrance into mens minds unless they have an edge ministerially put upon them Wherefore they are by all sutable means with gravity and zeal to be called unto a diligent Attendance unto them Weight is to be laid doctrinally in their delivery on things that are of weight really in themselves And this is the first Part of this Verse or the Preface of what ensues II. The second Part of it in the following words contains the first general Preheminence of our High Priest and that taken from his present and eternal state or condition And there are three things considerable in the words 1. Our Relation unto this High Priest 2. The general Denotation of him 3. His Eminency and Dignity in particular above all others I. Our Relation unto him is expressed in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We have For the Apostle together with his Assertion of the Priesthood of Christ and the Declaration of the Nature of it doth frequently intersert the mention of our Interest therein or our Relation unto him in the Discharge of that Office Such an High Priest became us Chap. 7. 26. We have not an High Priest that cannot c. Chap. 4. 15. The High Priest of our Profession Chap. 3. 1. And here we have such un High Priest And to the same purpose we have an Altar Chap. 13. 10. And two things the Apostle seems to design herein 1. The Dignity of the Christian Church as now separated
unto Grace and Glory we may see the pattern and example of our own For if it was not upon the consideration or foresight of the obedience of the Humane Nature of Christ that he was predestinated and chosen unto the grace of the Hypostatical Union with the Ministry and Glory which depended thereon but of the meer Sovereign Grace of God how much less could a foresight of any thing in us be the cause why God should chuse us in him before the foundation of the world unto grace and glory 4. The Quality of this Ministry thus obtained as unto a comparative excellency is also expressed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more excellent The word is used only in this Epistle in this sense Chap. 1. 4. and in this place The original word denotes only a difference from other things but in the comparative degree as here used it signifies a Difference with a Preference or a comparative excellency The Ministry of the Levitical Priests was good and useful in its time and season This of our Lord Jesus Christ so differed from it as to be better than it and more excellent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And 5. There is added hereunto the Degree of this Preheminence so far as it is intended in this place and the present Argument in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by how much So much more excellent by how much The excellency of his Ministry above that of the Levitical Priests bears proportion with the excellency of the Covenant whereof he was the Mediator above the Old Covenant wherein they administred whereof afterwards So have we explained the Apostles Assertion concerning the excellency of the Ministry of Christ. And herewith he closeth his Discourse which he had so long engaged in about the Preheminence of Christ in his Office above the High Priests of old And indeed this being the very hinge whereon his whole Controversie with the Jews did depend he could not give it too much evidence nor too full a confirmation And as unto what concerns our selves at present we are taught thereby That Ob. It is our Duty and our Safety to acquiesce universally and obsolutely in the Ministry of Jesus Christ. That which he was so designed unto in the infinite wisdom and grace of God that which he was so furnished for the discharge of by the communication of the Spirit unto him in all fulness that which all other Priesthoods were removed to make way for must needs be sufficient and effectual for all the ends unto which it is designed It may be said this is that which all men do all that are called Christians do fully acquiesce in the Ministry of Jesus Christ. But if it be so why do we hear the bleating of another sort of Cattel What mean those other Priests and reiterated Sacrifices which make up the Worship of the Church of Rome If they rest in the Ministry of Christ why do they appoint one of their own to do the same things that he hath done namely to offer Sacrifice unto God The Proof of this Assertion lies in the latter part of these words By how much he was the Mediator of a better Covenant established on better Promises The words are so disposed that some think the Apostle intends not to prove the excellency of the Covenant from the excellency of his Ministry therein But the other sense is more suited unto the scope of the place and the nature of the Argument which the Apostle presseth the Hebrews withal For on supposition that there was indeed another and that a better Covenant to be introduced and established than that which the Levitical Priests served in which they could not deny it plainly follows that he on whose Ministry the dispensation of that Covenant did depend must of necessity be more excellent in that Ministry than they who appertained unto that Covenant which was to be abolished However it may be granted that these things do mutually testifie unto and illustrate one another Such as the Priest is such is the Covenant such as the Covenant is in dignity such is the Priest also In the words there are three things observable 1. What is in general ascribed unto Christ declaring the nature of his Ministry He was a Mediator 2. The Determination of his Mediatory Office unto the New Covenant Of a better Covenant 3. The Proof or Demonstration of the nature of his Covenant as unto its excellency It was established on better Promises 1. His Office is that of a Mediator 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that interposed between God and man for the doing of all those things whereby a Covenant might be established between them and made effectual Schlictingius on the place gives this description of a Mediator Mediatorem faederis esse nihil aliud est quam Dei esse interpretem internuntium in faedere cum hominibus pangendo per quem scilicet Deus voluntatem suam hominibus declaret illi vicissim divinae voluntatis notitid instructi ad Deum accedant cumque eo reconciliati pacem in posterum colant And Grotius speaks much unto the same purpose But this Description of a Mediator is wholly applicable unto Moses and suited unto his Office in giving of the Law see Exod. 20. 19. Deut. 15. 27 28. What is said by them doth indeed immediately belong unto the Mediatory Office of Christ but it is not confined thereunto yea it is exclusive of the principal parts of his Mediation And whereas there is nothing in it but what belongs unto the Prophetical Office of Christ which the Apostle here doth not principally intend it is most improperly applied as a Description of such a Mediator as he doth intend And therefore when he comes afterwards to declare in particular what belonged unto such a Mediator of the Covenant as he designed he expresly placeth it in his Death for the redemption of transgressions Chap. 9. 15. affirming that for that cause he was a Mediator But hereof there is nothing at all in the Description they give us of this Office But this the Apostle doth in his elsewhere 1 Tim. 2. 5 6. There is one God and one Mediator between God and man the Man Christ Jesus who gave himself a ransom for all The principal part of his Mediation consisted in the giving himself a ransom or a price of redemption for the whole Church Wherefore this Description of a Mediator of the New Testament is feigned only to exclude his satisfaction or his offering himself unto God in his death and blood-shedding with the atonement made thereby The Lord Christ then in his Ministry is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Mediator of the Covenant in the same sense as he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Surety whereof see the Exposition on Chap. 7. 22. He is in the New Covenant the Mediator the Surety the Priest the Sacrifice all in his own Person The ignorance and want of a due consideration hereof
and their posterity still foolishly also imagin it to have done The ensuing words in this verse include the general proof of his assertion concerning the insufficiency of the first Covenant unto the ends of God towards the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His argument is plainly this The promise of a new Covenant doth unavoidably prove insufficiency of the former at least unto the ends for which the new one is promised For otherwise unto what end serves the promise and covenant promised But there is some difficulty in the manner of the expression The place of the second had not been sought so the words lie in the Original But the place of the second is no more but the second taking place the bringing in the introduction and establishment of it And this is said to be sought but improperly and after the manner of men When men have entred into a Covenant which proves insufficient for some end they do intend they take counsell and seek out after other waies and means or an agreement and covenant on such other terms as may be effectual unto their purpose Wherefore this signifies no alteration no defect in the wisdome and counsel of God as unto what is now to be done but only the outward change which he would now effect in the introduction of the new Covenant For as such changes among men are the issue of the alteration of their minds and the effect of new counsels for the seeking out of new means for their end so is this outward change in the taking away of the old Covenant and introduction of the new represented in God being only the second part of his counsel or purpose which he had purposed in himself before the foundation of the World And we may hence observe 1. That what ever God had done before for the Church yet he ceased not in his wisdom and grace until he had made it partaker of the best and most blessed condition whereof in this world it is capable He found out place for this better Covenant 2. Let those unto whom the terms of the new Covenant are proposed in the Gospel take heed to themselves that they sincerely embrace and improve them for there is neither promsse nor hopes of any farther or fuller administration of grace VER VIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For finding fault with them complaining of them he saith Behold the dayes come saith the Lord and I will make when I will make a new Covenant with the House of Israel and the House of Judah IN this Verse the Apostle entreth upon the Proof of his Argument laid down in that foregoing And this was that the first Covenant was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unblameable or every way sufficient for Gods general end because there was room left for the introduction of another which was done accordingly Of this Covenant so to be introduced he declareth in the Testimony of the Prophet afterwards two things 1 The qualification of it or its especial Adjunct it was new ver 8. 2. A description of it first Negative with respect unto the old ver 9. 2dly Positive in its nature and effectual properties ver 10 11 12. From all which he inferreth the conclusion which he was contending for inforced with a new consideration confirming it ver 13. which is the Sum of the last Part of this Chapter There are two general Parts of this Verse 1 The Introduction of the Testimony to be improved from the occasion of it as expressed by the Apostle 2 The Testimony itself which he insists on The first is in these words For finding fault with them he saith Wherein we have 1 The note of Connexion 2 The ground whereon the Testimony is built 3 The true reading of the words is to be considered 1. There is the causal Conjunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For which gives them connexion unto the foregoing Verse That which is designed is the confirmation of the foregoing Argument This is the Proof of the Assertion that place was sought for another Covenant which evinced the insufficiency of the former For And the Reason it intimates doth not consist in the word wherewith it is joined finding fault with them but respects those following he saith For he saith the days come which directly prove what he had affirmed 2. There is the ground intimated of what is affirmed in the ensuing Testimony For the New Covenant was not to be introduced absolutely without the consideration of any thing foregoing but because the first was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or unblameable Therefore the Apostle shews that God brought it in in a way of blame He did it finding fault with them 3. These words may be diversly distinguished and read For 1 placing the note of distinction thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sense is For finding fault complaining blaming he saith unto them so that expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 finding fault respects the Covenant itself Piscator was the first that I know of who thus distinguished the words who is followed by Schlictingius and others But place the note of distinction at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is by most Interpreters and Expositors and then the sense of the words is rightly expressed in our English Translation For finding fault with them that is the People he saith and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be regulated either by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Reasons for fixing the distinction in the first place are 1 Because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 finding fault answers directly unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was not without fault And this contains the true Reason why the New Covenant was brought in And 2 It was not Gods complaint of the People that was any cause of the introduction of the New Covenant but of the Old Covenant itself which was insufficient to sanctifie and save the Church But these seem not of force to change the usual interpretation of the words For 1 Although the first Covenant was not every way perfect with respect unto Gods general end towards his Church yet it may be it is not so safe to say that God complained of it When things or persons change the state and condition wherein they were made or appointed of God he may complain of them and that justly So when man filled the world with wickedness it is said that he repented him at his heart that he made man upon the earth But when they abide unaltered in the state wherein they were made by him he hath no reason to complain of them and so it was with the first Covenant So our Apostle disputes about the Law that all the weakness and imperfection of it arose from sin where there was no reason to complain of the Law which in itself was holy just and good 2 God doth in this Testimony actually complain of the People namely that they brake his Covenant and expresseth his indignation thereon he
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
be and verily the first Tabernacle had Ordinances of Worship and the Tabernacle 4. In the next verse adding an Account of what he had affirmed he saith For there was a Tabernacle prepared the first which would render this sense to the context For the first Tabernacle had a Tabernacle for there was a Tabernacle prepared Wherefore I shall adhere unto the supplement made by our Translators the first Covenant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some read these words by an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not in construction from the Ambiguity of the case and number of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may be either of the Genitive Singular or Accusative Plural Ordinances Services This it is supposed the following Phrase of speech doth intimate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and also a worldly Sanctuary which requires that the preceding words should be construed by Apposition And a Difference there is between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But whereas it is evident that the Apostle intends no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or service here but what was performed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by vertue of Ordinances or Institutions the word ought to be read in construction Ordinances of Worship 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr But in the first there were in it As the Arab In the first Covenant there was contained Vul. Lat. habuit quidem prius the Comparative for the Positive unto the sense of the Apostle And the first truely had also Beza Habuit igitur prius faedus et transferring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto the words following Wherefore the first Covenant had also as we after him Others habuit igitur etiam prius Most in rendring the Particles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have principal respect unto the note of inference 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and include the Assertory Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in it I think the principal respect is to be had thereunto as it is in the Vulgar Latine And verily that first also had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. commands of Ministry or Precepts which gives us the plain sense and true meaning of the Apostle as we shall see afterwards Ordinances concerning the Administration of Divine Worship Vul. Lat. Justificationes Culturae Rhem. Justifications of Service most obscurely and in words leading from the sense of the Holy Ghost Others Ritus cultûs constitutos ritus cultuum appointed rites of Worship or Service All agree what it is that the Apostle intends namely the Ordinances of Levitical worship which are expressed in the vulgar by Justificationes culturae both barbarously and besides the mind of the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. a worldly holy house The Tabernacle was frequently called the House of God and the House of the Sanctuary Vul Sanctum seculare Rhem a secular Sanctuary which the Interlinear changeth into mundanum seculare denotes duration but it is not the Design of the Apostle to speak of the duration of that which he is proving to be ceased Beza Sanctuarium mundanum some respect the particles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and render them illudque VER 1. Then verily even that first Covenant had Ordinances of worship and also a worldly Sanctuary PRoceeding unto the comparison designed between the old Covenant and the new as unto the services and sacrifices wherewith the one and the other was established and confirmed He introduceth the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the first by way of concession as unto what really belonged thereunto And this is the constant Method of the Apostle in all the comparisons he makes He still allows full weight and measure unto that comparate which he prefers the other above And as this on the one hand taketh away all cause of complaint as though the worth and value of what he determineth against were concealed so it tends unto the real exaltation of that which he gives the Preference unto It is an Honour unto the Priesthood and Sacrifice of Christ that they are so much more glorious and excellent than those of the old Covenant which yet were excellent and glorious also There is in this Verse 1. An Introduction of the concession intended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The contexture of these Particles is some what unusual Hence some would have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be redundant some joyn it in construction with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that follows This was the judgment of Beza whom our translators follow For the word Also had also Ordinances renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the original and thereon they omit it in the first place not saying And then verily but then verily that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If this be so the Assertion of the Apostle seems to be built on a tacit supposition that the latter Covenant hath ordinances of worship Hence he grants the first had so also Even that had also ordinances of worship as the new hath But I see not at all that any such supposition is here made by the Apostle yea he doth rather oppose those Ordinances of Divine worship unto the Priviledges of the new Covenant than allow the same things to be under both And this is evident in the worldly Sanctuary which he ascribes unto the first Covenant for he had expresly denyed that there was any such under the new Chap. 8. 2. Wherefore although 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and seems to be redundant yet it is emphatical and increaseth the signification of the other Particles as it is often used in the Scripture And the Introduction of the concession intimated by this contexture of the Notes of it then verily even that shews both the reality of it and the weight that he lays upon it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we render then most do it by igitur therefore But the connexion unto the foregoing Discourse is rather real than verbal It is not an Inference made from what was before declared but a continuation of the same Design And yet moreover it is granted or therefore it is granted verily so it was And so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 serves unto the Protasis of the comparison whereunto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answereth ver 11th But Christ being come The subject spoken of is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that first Covenant whereof we treat The Covenant made with the Fathers at Sinai which as unto the Administrations of it the Hebrews as yet adhered unto The nature of this Covenant we have spoken unto at large on the foregoing chapter and thither refer the Reader Of this Covenant it is affirmed in general that it had two things 1 Ordinances of worship 2 A worldly Sanctuary and the Relation of them unto it is that it had them 1. It had them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It refers unto the time past The Apostle saith not it hath them but it had them That is say some it had so whilest that Tabernacle was standing and whilest these
by the High Priest in the name of and for the service of the Church But this entrance being only once a year by the High Priest only and that with the blood of atonement which was always to be observed whilst that Tabernacle continued he did manifest that the access represented was not to be obtained during that season For all believers in their own persons were utterly excluded from it And we may hence observe 1. That the divine ordinances and institutions of worship are filled with wisdom sufficient for the instruction of the Church in all the mysteries of faith and obedience How eminent was the divine wisdom of the Holy Ghost in the structure and order of this Tabernacle What Provision of Instruction for the present and future use of the Church was laid up and stored in them What but infinite wisdom and praescience could order things so in their typical signification He that considers only the outward frame and state of these things may see a curious and beautiful structure a beautiful order of external worship Yet can he find nothing therein but what the wisdom and contrivance of men might attain unto At least they might find out things that should have as glorious an outward appearance But take them in their proper state as unto their signification and representation of spiritual and heavenly things in Christ Jesus and there is not the least concernment of them but it infinitely transcends all humane wisdom and projection He alone in whose divine understanding the whole mystery of the Incarnation of the Son God and his Mediation did eternally reside could institute and appoint these things And to instruct us unto an humble adoration of that wisdom is the framing of the whole fabrick and the institution of all its ordinances contained in the sacred Record for the use of the Church 2. It'is our duty with all humble diligence to enquire into the mind of the Holy Ghost in all Ordinances and Institutions of divine worship Want hereof lost the Church of Israel They contented themselves with the consideration of outward things and the external observance of the services enjoyned unto them Unto this day the Jews perplex themselves in numberless curious enquiries into the outward frame and fashion of these things the way manner and circumstances of the external observation of the services of it And they have multiplyed determinations about them all and every minute circumstance of them so as it is utterly impossible that either themselves or any living creature should observe them according to their traditions and prescriptions But in the mean time as unto the mind of the Holy Ghost in them their true use and signification they are stark blind and utterly ignorant Yea Hardness and Blindness is so come upon them unto the utmost that they will not believe nor apprehend that there is either spiritual wisdom instruction or signification of heavenly things in them And herein whilst they profess to know God are they abominable and disobedient For no creatures can fall into higher contempt of God than there is in this imagination namely that the old Institutions had nothing in them but so much Gold and Silver and the like framed into such shapes and applyed to such outward uses without regard unto things spiritual and eternal And it is a great evidence of the Apostate condition of any Church when they rest in and lay weight upon the external parts of worship especially such as consist in corporeal observances with a neglect of spiritual things contained in them wherein are the effects of divine wisdom in all sacred Institutions And whereas the Apostle affirms that this frame of things did plainly signify as the word imports the spiritual mysteries which he declares it is evident with what great diligence we ought to search into the nature and use of divine Institutions Unless we are found in the exercise of our duty herein the things which in themselves are plainly declared will be obscure unto us yea utterly hidden from us For what is here said to be clearly signified could not be apprehended but by a very diligent search into and consideration of the way and means of it It was to be collected out of the things he ordained with the order of them and their respect unto one another Most men think it not worth while to enquire with any diligence into sacred Institutions of divine worship If any thing seem to be wanting or defective therein if any thing be obscure and not determined as they suppose in the express words without more adoe they supply it with somewhat of their own But there are many things useful and necessary in the worship of God which are to be gathered from such intimations of the mind of the Holy Ghost as he hath in any place given of them And those who with humility and diligence do exercise themselves therein shall find plain satisfactory significations of his mind and Will in such things as others are utterly ignorant of 3. That which the Holy Ghost did thus signifie and instruct the Church in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This in the words was that the way into the most Holy Place the way of the Holies was not yet made manifest And for the explication hereof we must consider the things before proposed 1. What the Apostle intends by the Holies It is generally supposed by expositors that it is Heaven itself which is hereby intended Hence some of the Antients the School-men and sundry expositors of the Roman Church have concluded that no believers under the old Testament none of the antient Patriarchs Abraham Isaac or David were admitted into Heaven whilst the first Tabernacle stood that is untill the Ascension of Christ. Hereon they framed a Limbus for them in some subterranean Receptacle whither they suppose the soul of Christ went when it is said that he descended into hell where they were detained and whence by him they were delivered But whatever becomes of that imagination the most learned expositors of that Church of late such as Ribera Estius Tenae Maldenat A Lapide do not fix it on this Text For the supposition whereon it is founded is wholly alien from the scope of the Apostle and no way useful in his present argument For he discourseth about the Priviledges of the Church by the Gospel and Priesthood of Christ in this world and not about its future state and condition Besides he saies not that there was no entrance into the Holies during that season but only that the way of it was not yet manifest Wherefore they might enter into it although the way whereby they did so was not yet openly declared for they had but a shadow or dark obscure representation of good things to come And this is the interpretation that most sober expositors do give of the words Heaven with eternal Blessedness was proposed unto the Faith Hope and expectation of the Saints under the old Testament This
Some would refer it unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 following and so read the words which figure was for the time present But there is no cause for this Traduction of the words The Verb Substantive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is deficient as usually and is to be supplied as in our Translation Which was Which that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Tabernacle Not only the Fabrick and Structure of it but the Tabernacle in both parts of it with all its Furniture Vessels Utensils and Services as before described 2. As unto its proper Use and End the Apostle affirms that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Figura Exemplar Exemplum Comparatio Similitudo Typus Representatio So variously is this word rendred by Interpreters Most fix on Exemplar or Exemplum but they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And in all these Versions the proper sense of the word as used in the Scripture is missed It is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the Apostle intends but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is rendred by the Syriack And this many have observed namely that it answers unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but yet have missed in the interpretation of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherewith it is joyned as of the same signification and importance Psal. 49. 4. Psal. 78. 2. And whereas it is said that the Queen of Sheba tried the wisdom of Solomon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Kin. 10. 1. The Targum renders it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being the same with the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is anigma problema 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Riddle an hard Question and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to speak anigmatically obscurely so as that one thing is to be gathered out of another So is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used also Ezek. 20. 49. is he not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Proverbiator Proverbiorum one that speaks darkly and obscurely that expresseth one thing and intends another using similitudes and Metaphors An obscure mystical Instruction by figures signs symbols metaphors and the like Thus is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 almost constantly used in the new Testament So our Lord Jesus Christ expresly opposeth speaking in parables unto a clear plain open teaching so as to be understood of all See Mat. 13. 10 11 12 13. Ioh. 16. 28 29. Now speakest thou openly and no Parable Wherefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place is an obscure mystical Metaphorical Instruction God taught the Church of old the mysteries of our Redemption by Christ by the Tabernacle its Fabrick Parts Utensils and Services But it was but an obscure parabolical a figurative Instruction So should the word here be rendred a figurative Instruction or the word Parable be here retained as it is in other places This was Gods way of teaching the mysteries of his wisdom and grace which as it was sufficient for the state of the Church which was then present so it instructs us in what he requires what he expects from us unto whom all these things are unfolded made plain and evident 3. The third thing in the Text is the time or season wherein the Tabernacle was so parabolically or mystically instructive It was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some few copies for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as doth that now before 〈…〉 Vnto this present time This reading is generally rejected by Expositors as not suited unto the mind of the Apostle in this Place For he intends not the time that was then present when he wrote the Epistle not the times of the Gospel not the time after the resurrection of Christ until the destruction of the Temple which the addition of that word would denote For God had prepared another kind of Instruction for that season and not by Parables or mystical Metaphors But yet the word may be retained and a sense given of the words both sound and proper For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may well signifie as much as until or be taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is often 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto this season until the time that God would grant another kind of teaching which now he hath done It served until this present season wherein the Gospel is preached and all the things signified by it are accomplished But I shall rather follow the reading of the most copies though the Vulgar Latine reading temporis instantis seems to favour the first And Arias rectifying it into in tempus praesens gives the same sense also But the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being of the praeterimperfect tense signifies a time that was then present but is now past And it is therefore well rendred by our Translators the time then present as if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had been in the Text. The time then present when the Tabernacle was made and erected 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The season of the Church which was then present For the Apostle in this whole discourse not only respects the Tabernacle and not the Temple but he considers the first Erection of the Tabernacle in a peculiar manner For then was it proposed as the means of the Administration of the first Covenant and the worship thereunto belonging It is the Covenants which he principally designeth a comparison between And he doth in that way of the disposition and administration of them which was given and appointed at their first establishment As this in the new Covenant was the Person office sacrifice and ministry of Christ so as unto the first it was the Tabernacle and all the services of it Wherefore the time then present was the state and condition of the Church at the first setting up of the Tabernacle Not as though this time was confined unto that or those Ages wherein the Tabernacle was in use before the building of the Temple But this Instruction which was then signally given was the whole of what God granted unto the Church during that state wherein it was obliged unto the Ordinances and services which were then instituted The Instructions which God thought meet to grant unto the Church at that season were obscure mystical and figuratively representative yet was it sufficient for the faith and obedience of the Church had it been diligently attended unto and what the Holy Ghost signified thereby So are all Gods ways of Instruction in all seasons We cannot erre but either by a neglect of enquiry into them or by looking for more than God in his wisdom hath committed unto them And this sense those who render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a Figure Type or Example must come unto For the use of it is confined unto the time of the erection of the Tabernacle and the Institution of the ordinances thereunto belonging But
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
the best works of men antecedently unto the purging of their Consciences by the blood of Christ are but dead works However men may please themselves in them perhaps think to merit by them yet from death they come and unto death they tend 6. Justification and Sanctification are inseparably conjoined in the design of God's grace by the blood of Christ. Purge our Consciences that we may serve the living God 7. Gospel-worship is such in its spirituality and holiness as becometh the living God and our duty it is always to consider that with him we have to do in all that we perform therein VER XV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vul. Et ideo and therefore Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propter hoc For this or propterea itaque ob id And for this cause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He himself was the Mediator He is the Mediator Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A man coming between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vul. ut morte intercedente by the Interposition of death The Syriac reads the passage who by his death was a redeemer unto them who had transgressed against the first Testament probably to avoid the difficulty of that Expression For the Redemption of transgressions The Aethiopic corrupts the whole Text. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Redemptionem eorum praevaricationum Vul. Ad Redemptionem eorum transgressionum properly for the Redemption of transgressions or those transgressions which were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vul. Syr. That they may receive the promise who are called to the eternal Inheritance But in the Original and in the Vulgar eternal inheritance is joyned unto and regulated by the Promise the promise of an eternal Inheritance VER XV. And for this cause he is the Mediator of the new Testament that by means of death for the Redemption of the transgressions under the first Testament they who are called might receive the promise of eternal Inheritance THe things which are to be considered in this verse are 1 The note of Connexion in the Conjunction And. 2 The Ground of the ensuing Assertion For this cause 3 The Assertion itself He is the Mediator of the new Testament 4 The especial Reason why he should be so For the Redemption of Transgressions under the first Testament 5 The way whereby that was to be effected By the means of death 6 The End of the whole That those who are called might receive the promise of eternal Inheritance But before we proceed unto the Exposition of the whole or any part of it a difficulty must be removed from the words as they lie in our Translation For an enquiry may be justly moved why we render the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a Testament in this place whereas before we have constantly rendred it by a Covenant And the plain reason of it is because from this verse unto the end of the Chapter the Apostle argues from the nature and use of a Testament among men as he directly affirms in the next verse Hereby he confirms our faith in the expectation of the Benefits of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Covenant or Testament We may answer he doth it because it is the true and proper signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly a Testamentary disposition of things as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Covenant For in the Composition of the word there is nothing to intimate a mutual compact or agreement which is necessary unto a Covenant and is expressed in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 However there is a great affinity in the things themselves For there are Covenants which have in them free Grants and Donations which is of the nature of a Testament And there are Testaments whose force is resolved into some Conventions Conditions and Agreements which they borrow from the nature of Covenants So there is such an affinity between them as one name may be expressive of them both But against this it will be replied that what the Apostle speaks unto is in the Hebrew called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a Covenant and no where signifies a Testament so that from thence the Apostle could not argue from the nature of a Testament what is required thereunto and what doth depend thereon Hereunto it is answered that the LXX constantly rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Berith by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Apostle made use of that Translation and that signification of the word But this will not solve the difficulty For it would resolve all the Apostles arguings in this great and important Mystery into the Authority of that Translation which is fallible throughout and at least as it is come to us filled with actual mistakes We must therefore give another answer unto this Objection Wherefore I say 1 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 could not be more properly rendred by any one word than by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For it being mostly used to express the Covenant between God and Man it is of that nature as cannot properly be termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a Covenant or Compact upon equal terms of distributive Iustice between distinct parties But Gods Covenant with man is only the way and the declaration of the terms whereby God will dispose and communicate Good things unto us which hath more of the nature of a Testament than of a Covenant in it 2 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is often used to express a free promise with an effectual donation and communication of the thing promised as hath been declared in the foregoing chapter But this hath more of the nature of a Testament than of a Covenant 3 There is no word in the Hebrew language whereby to express a Testament but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only Nor is there so in the Syriack Their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is nothing but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Hebrews express the thing by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to order dispose give command concerning the house or houshold of a dying man Isa. 38. 2. 2 Sam. 17. 23. But they have no other word but Berith to signifie it and therefore where the nature of the thing spoken of requires it it is properly rendred a Testament and ought so to be Wherefore there is no force used unto the signification of the word in this place by the Apostle But that which makes the proper use of it by him evident in this place is that he had respect unto its signification in the making of the Covenant with the people at Sinai For this he compares the New Testament unto in all its causes and effects And in that Covenant there were three things 1. The Prescription of Obedience unto the People on the part of God which was received by their consent in an express compliance with the Law and Terms of it Deut. 5. 14. Herein the nature of it so far as it
otherwise The Covenant the Book of the Law and the Tabernacle with all its Vessels were purified in their sacred Dedication unto God and his service Thus were all the Heavenly things themselves purified Christ himself was Sanctified Consecrated Dedicated unto God in his own Blood He Sanctified himself Joh. 17. 19. and that by the Blood of the Covenant Heb. 10. 29. even when he was Consecrated or made perfect through sufferings chap. 2. 10. So was the Church and the whole worship of it dedicated unto God made holy unto him Ephes. 5. 25 26. And Heaven it self was dedicated to be an habitation for ever unto the Mystical Body of Christ in perfect Peace with the Angels above who had never sinned Eph. 1. 10. Heb. 12. 22 23 24. But yet there was moreover a real Purification of the most of these things The Church or the Souls and Consciences of Men were really Cleansed Purified and Sanctified with an internal Spiritual Purification Eph. 5. 25 26. Tit. 2. 14. It was washed in the blood of Christ Rev. 1. 5. and is thereby cleansed from Sin 1 Joh. 1. 7. And Heaven it self was in some sense so Purified as the Tabernacle was because of the sins of the People among whom it was Levit. 16. 16. Sin had entered into Heaven it self in the Apostacy of Angels whence it was not pure in the sight of God Job 15. 15. And upon the sin of man a state of Enmity ensued between the Angels above and Men below so that Heaven was no meet Place for an habitation unto them both until they were reconciled which was done only in the Sacrifice of Christ Eph. 1. 10. Hence if the Heavenly things were not defiled in themselves yet in Relation unto us they were so which is now taken away The Summ is As the Covenant the Book the People the Tabernacle were all purified and dedicated unto their especial ends by the Blood of Calves and Goats wherein was laid the Foundation of all gracious entercourse between God and the Church under the Old Covenant So all things whatever that in the Counsel of God belonged unto the New Covenant the whole Mediation of Christ with all the Spiritual and Eternal Effects of it were Confirmed Dedicated unto God and made effectual unto the ends of the Covenant by the Blood of the Sacrifice of Christ which is the spring from whence Efficacy is communicated unto them all and Moreover the Souls and Consciences of the Elect are Purified and Sanctified from all defilements thereby which work is gradually carried on in them by renewed Applications of the same Blood unto them until they are all presented unto God Glorious without spot or wrinkle or any such thing And we are taught that The one Sacrifice of Christ with what ensued thereon was the only means to render effectual all the Counsels of God concerning the Redemption and Salvation of the Church Eph. 1. 3 4 5 6 7. Rom. 3. 24 25 26. Of these Heavenly things it is said that they were purified with better Sacrifices than these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is added to encrease the signification All sober Expositors agree that here is an Enallage of Number the plural put for the singular The one Sacrifice of Christ is alone intended But because it answered all other Sacrifices exceeded them all in Dignity was of more Use and Efficacy than they all it is so expressed That one Sacrifice which comprized the Vertue Benefit and Signification of all other The Gloss of Grotius on these words is intolerable and justly offensive unto all Pious Souls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he quia non tantum Christi perpessiones intelligit sed eorum qui ipsum sectantur unà cum precibus operibus Misericordiae Is it possible that any Christian should not tremble to joyn the Sufferings of Men and their works with the Sacrifice of Christ as unto the same kind of Efficacy in purifying of these Heavenly things Do they make Attonement for Sin Are they offered unto God for that end Are they sprinkled on these things for their Purification 4. The Modification of the former Proposition belongs unto this also It was necessary these things should be thus purified 1 As that which the Holiness of God required and which therefore in his Wisdom and Grace he appointed 2 As that which in it self was meet and becoming the Righteousness of God Heb. 2. 10. Nothing but the Sacrifice of Christ with the everlasting Efficacy of his most precious Blood could thus purifie the Heavenly things and dedicate the whole new Creation unto God The last thing we shall observe hereon is that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that this Dedication and Purification is ascribed unto Now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a slain Sacrifice a Sacrifice as slain a Sacrifice by Mactation Killing or shedding of blood so is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also Wherefore it is the Sacrifice of Christ in his Death and Blood-shedding that is the Cause of these things Other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of him there was none he offered none For the vindication hereof we must examine the Comment of Schlictingius on this Place His Words are Licet enim non Sanguinem suum Christus deo obtulerit sed se ipsum tamen sine sanguinis effusione offerre se ipsum non potuit neque debuit Ex eo veró quod diximus sit ut Autor Divinus Christum cum victimis legalibus conferens perpetuò fugiat dicere Christi sanguinem fuisse oblatum et nihilominus ut similitudini serviat perpetuò Christi sanguinis fusionem insinuet quae nisi antecessisset haud quaquam tam plena tamque concinna inter Christum victimas antiquas comparatio institui potuisset Ex his ergo manifestum est in illa sancta celestia ad eorum dedicationem emundationemque peragendam victimam pretiosissimam proinde non sanguinem hircorum vitulorum imò ne sanguinem quidem ullum sed ipsum Dei filium idque omnibus mortalis naturae exuviis depositis quo nulla pretiosior sanctior victima cogitari potuit debuisse inferri Ans. 1 The Distinction between Christ offering his Blood and offering himself to God the Foundation of this Discourse is coyned on purpose to pervert the Truth For neither did Christ offer his Blood unto God but in the offering of himself nor did he offer himself unto God but in and by the shedding and offering of his Blood There is no Distinction between Christ offering of himself and offering of his Blood other then between the Being of any thing and the Form and manner of its being what it is 2 That he could not offer himself without the antecedent effusion of his Blood seems a kind concession but it hath the same Design with the preceding Distinction But in the offering of himself he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a slain Sacrifice which was in and by the effusion of his Blood in the very shedding of
afterwards 7 This Imagination is destructive of the principal design and Argument of the Apostle For he proves the Imperfection of the Sacrifices of the Law and their insufficiency to consummate the Church from their annual Repetition affirming that if they could have perfected the Worshippers they would have ceased to have been offered Yet was that Sacrifice which he respects repeated only once a year But on this Supposition the Sacrifice of Christ must be offered always and never cease to be actually offered which reflects a greater Imperfection on it then was on those which were repeated only once a year But the Apostle expresly affirms that the Sacrifice which could effect its End must cease to be offered Chap. 10. 2. Whereas therefore by One offering he hath for ever perfected them that are Sanctified he doth not continue to offer himself though he doth so to appear in the Presence of God to make Application of the Vertue of that One offering unto the Church The Expositors of the Roman Church do raise an Objection on this place for no other End but that they may return an Answer unto it perniciously opposite unto and destructive of the Truth here taught by the Apostle though some of them do acknowledge that it is capable of another answer But this is that which they principally insist upon as needful unto their present Cause They say therefore that if Christ cease to offer himself then it seems that his Sacerdotal Office ceaseth also For it belongs unto that office to offer Sacrifices continually But there is no force in this Objection For it belongs to no Priest to offer any other or any more Sacrifices but what were sufficient and effectual unto the End of them and their office And such was the One Sacrifice of Christ. Besides though it be not actually repeated yet it is vertually applyed always and this belongs unto the present discharge of his Sacerdotal Office So doth also his Appearance in Heaven for us with his Intercession where he still continues in the actual exercise of his Priesthood so far as is needful or possible But they have an Answer of their own unto their own Objection They say therefore that Christ continueth to offer himself every day in the Sacrifice of the Mass by the hands of the Priests of their Church And this Sacrifice of him though it be unbloody yet is a true real Sacrifice of Christ the same with that which he offered on the Cross. It is better never to raise Objections then thus to answer them For this is not to expound the words but to dispute against the Doctrine of the Apostle As I shall briefly evince 1. That the Lord Christ hath by the One offering of himself for ever perfected them that are Sanctified is a Fundamental Article of Faith Where this is denied or overthrown either directly or by just Consequence the Church is overthrown also But this is expresly denied in the Doctrine of the frequent Repetition of his Sacrifice or of the offering of himself And there is no Instance wherein the Romanists do more expresly oppose the Fundamental Articles of Religion 2. The Repetition of Sacrifices arose solely from their Imperfection as the Apostle declares Chap. 10. 2. And if it undeniably proved an Imperfection in the Sacrifices of the Law that they were repeated once every year in one place only how great must the Imperfection of the Sacrifice of Christ be esteemed if it be not effectual to take away Sin and perfect them that are Sanctified unless it be repeated every day and that it may be in a thousand Places 3. To say that Christ offereth himself often is expresly and in Terms contradictory to the Assertion of the Apostle Whatever therefore they may apprehend of the offering of him by their Priests yet most certain it is that he doth not every day offer himself But as the Faith of the Church is concerned in no offering of Christ but that which he offered himself of himself by the eternal Spirit once for all so the pretence to offer him often by the Priests is highly Sacrilegious 4. The infinite actings of the Divine Nature in Supporting and Influencing of the Humane the inexpressible Operation of the Holy Ghost in him unto such a peculiar acting of all Grace especially of Zeal unto the Glory of God and compassion for the Souls of men as are inimitable unto the whole Creation were required unto the offering of himself a Sacrifice of a sweet smelling Savour unto God And how can a poor sinful Mortal man such as are the best of their Priests pretend to offer the same Sacrifice unto God 5. An unbloody Sacrifice is 1 A Contradiction in it self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the only Sacrifice which the Apostle treats of is victimae mactatio as well as victimae mactatae oblatio It is a Sacrifice by death and that by blood-shedding other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there never was any 2 If it might be supposed yet is it a thing altogether useless For without shedding of Blood there is no Remission The Rule I acknowledge is firstly expressed with respect unto legal Sacrifices and Oblations Yet is it used by the Apostle by an Argument drawn from the Nature and End of those Institutions to prove the necessity of blood-shedding in the Sacrifice of Christ himself for the Remission of Sin An unbloody Sacrifice for the Remission of Sin overthrows both the Law and the Gospel 3 It is directly contrary unto the Argument of the Apostle in the next verse wherein he proves that Christ could not offer himself often For he doth it by affirming that if he did so then must he often suffer that is by the Effusion of his Blood which was absolutely necessary in and unto his Sacrifice Wherefore an unbloody Sacrifice which is without Suffering whatever it be is not the Sacrifice of Christ. For if he be often offered he must often suffer as the Apostle affirms Nor is it unto any Purpose to say that this unbloody Sacrifice of the Mass receiveth its Vertue and Efficacy from the One Sacrifice of Christ on the Cross as it is pleaded by the defenders of it For the Question is not what value it hath nor whence it hath it but whether it be the Sacrifice of Christ himself or no. To sum up the substance of this whole Controversie The Sacrifice or Offering of Christ was 1 By Himself alone through the eternal Spirit 2 Was of his whole Humane Nature as to the matter of it He made his Soul an offering for Sin 3 Was by Death and Bloodshedding whereon its entire Efficacy as unto Attonement Reconciliation and the Sanctification of the Church do depend 4 Was once only offered and could be so no more from the Glory of his Person and the Nature of the Sacrifice it self 5 Was offered with such glorious internal actings of Grace as no Mortal creature can comprehend 6 Was accompanied with his bearing the
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
consequents of it Hereof he gives an illustration by comparing it unto what is of absolute and unavoidable necessity so as that it cannot otherwise be namely the death of all the individuals of mankind by the decretory sentence of God As they must dye every one and every one but once so Christ was to dye to suffer to offer himself and that but once The instances of those who died not after the manner of other men as Enoch and Elias or those who having died once were raised from the dead and died again as Lazarus give no difficulty herein They are instances of exemption from the common Rule by meer acts of Divine Sovereignty But the Apostle argues from the general Rule and Constitutions and thereon alone the force of his comparisons doth depend and they are not weakned by such exemptions As this is the certain unalterable law of Humane condition that every man must dye once and but once as unto this mortal life so Christ was once and but once offered But there is more in the words and design of the Apostle than a bare Similitude and illustration of what he treats of though Expositors own it not He doth not only illustrate his former Assertion by a fit comparison but gives the Reason of the one offering of Christ from what it was necessary for and designed unto For that he introduceth a Reason of his former Assertion the Causal connexion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth demonstrate Especially as it is joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is in quantum inasmuch as in which sense he constantly useth that expression chap. 3. 3. chap. 7. 20. chap. 8. 6. And in as much as it was so with mankind it was necessary that Christ should suffer once for the expiation of Sin and the Salvation of Sinners How was it with mankind in this matter On the account of sin they were all subject unto the Law and the curse thereof Hereof there were two parts 1 Temporal Death to be undergone penally on the sentence of God 2 Eternal judgment wherein they were to perish for evermore In these things consist the effects of sin and the curse of the Law And they were due unto all men unavoidably to be inficted on them by the judgment and sentence of God It is appointed decreed determined of God that men sinful men shall once die and after that come to judgment for their Sins This is the sense the sentence the substance of the Law Under this Sentence they must all perish eternally if not Divinely relieved But inasmuch as it was thus with them the one offering of Christ once offered is prepared for their Relief and deliverance And the relief is in the infinite Wisdom of God eminently proportionate unto the evil the remedy unto the disease For 1. As man was to dye once legally and penally for sin by the sentence of the Law and no more So Christ died suffered and offered once and no more to bear Sin to expiate it and thereby to take away death so far as it was penal 2. As after death men must appear again the second time unto judgement to undergo condemnation thereon so after his once offering to take away Sin and Death Christ shall appear the second time to free us from judgement and to bestow on us eternal Salvation In this interpretation of the words I do not exclude the use of the comparison nor the design of the Apostle to illustrate the one offering of Christ once offered by the certainty of the death of men once onely for these things do illustrate one another as so compared But withal I judge there is more in them than a meer comparison between things no way related one to another but onely have some mutual resemblance in that they fall out but once Yea there seems not to be much light nor any thing of Argument in a comparison so arbitrarily framed But consider these things in their mutual Relation and opposition one unto the other which are the same with that of the Law and the Gospel and there is much of light and argument in the comparing of them together For whereas the end of the Death Suffering and Offering of Christ was to take away and remove the punishment due unto Sin which consisted in this that men should once die and but once and afterwards come to judgment and condemnation according to the sentence of the Law And it was convenient unto Divine Wisdom that Christ for that end should Dye Suffer Offer once only and afterwards bring them for whom he died unto Salvation And this is the proper sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in quantum which Interpreters know not what to make of in this place but endeavour variously to change and alter Some pretend that some Copies read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they suppose came from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the onely Reason why the word is not liked is because the sense is not understood Take the mind of the Apostle aright and his expression is proper unto his purpose Wherefore there is in these verses an entire opposition and comparison between the Law and the Gospel the Curse due to Sin and the Redemption that is by Christ Jesus And we may observe That God hath eminently suited our Relief the means and causes of our spiritual Deliverance unto our Misery the means and causes of it as that his own Wisdom and Grace may be exalted and our faith established That which is here summarily represented by our Apostle in this Elegant Antithesis he declares at large Rom. 5. from ver 12. to the end of the Chapter But we proceed with the interpretation of the words In the first part of the Antithesis and comparison ver 27. there are three things asserted 1 The Death of men 2 The judgment that ensues and 3. The cause of them both The last is first to be explained It is Appointed Determined Enacted statutum est It is so by him who hath a Sovereign Power and Authority in and over these things and hath the force of an unalterable Law which none can transgress God himself hath thus appointed it none else can determine and dispose of these things And the word equally respects both parts of the Assertion Death and Judgment They are both equally from the constitution of God which is the cause of them both The Socinians do so divide these things that one of them namely Death they would have to be natural and the other or judgment from the constitution of God which is not to interpret but to contradict the words Yea death is that which in the first place and directly is affirmed to be the effect of this Divine Constitution being spoken of as it is Penal by the curse of the Law for sin and judgment falls under the same constitution as consequential thereunto But if death as they plead be meerly and only natural they
hand and a Reparation by the Blood of Bulls and Goats on the other No Man living can apprehend wherein any such proportion should lye or consist Nor was it possible that the Conscience of any Man could be freed from a Sense of the Guilt of Sin who had nothing to trust unto but this Blood to make Compensation or Attonement for it 2. The apprehension of it namely a suitableness unto Divine Justice in the Expiation of Sins by the Blood of Bulls and Goats must needs be a great Incentive unto prophane persons unto the Commission of Sin For if there be no more in Sin and the Guilt of it but what may be Expiated and taken away at so low a price but what may have Attonement made for it by the Blood of Beasts why should they not give satisfaction unto their Lusts by living in Sin 3. It would have had no consistency with the Sentence and Sanction of the Law of Nature In the day thou eatest thou shalt dye For although God reserved unto himself the Liberty and Right of substituting a Surety in the room of a Sinner to dye for him namely such an one as should by his Suffering and Dying bring more Glory unto the Righteousness Holiness and Law of God than either was derogated from them by the Sin of Man or could be restored unto them by his Eternal Ruin yet was it not consistent with the veracity of God in that Sanction of the Law that this substitution should be of a Nature no way Cognate but ineffably inferiour unto the Nature of him that was to be delivered For these and other Reasons of the same kind which I have handled at large elsewhere it was impossible as the Apostle assures us that the Blood of Bulls and Goats should take away Sin And we may observe 1. It is possible that things may usefully represent what it is impossible that in and by themselves they should effect This is the Fundamental Rule of all Institutions of the Old Testament Wherefore 2. There may be great and eminent uses of Divine Ordinances and Institutions although it be impossible that by themselves in their most exact and diligent use they should work out our Acceptance with God And it belongs unto the Wisdom of Faith to use them unto their proper end not to trust unto them as unto what they cannot of themselves effect 3. It was utterly impossible that Sin should be taken away before God and from the Conscience of the Sinner but by the Blood of Christ. Other ways Men are apt to betake themselves unto for this end but in vain It is the Blood of Jesus Christ alone that cleanseth us from all our Sins for he alone was the Propitiation for them 4. The Declaration of the Insufficiency of all other ways for the Expiation of Sin is an evidence of the Holiness Righteousnes and Severity of God against Sin with the unavoidable Ruin of all Unbelievers 5. Herein also consists the great Demonstration of the Love Grace and Mercy of God with an encouragement unto Faith in that when the Old Sacrifices neither would nor could perfectly Expiate Sin he would not suffer the work it self to fail but provided a way that should be infallibly effective of it as is declared in the following Verses VERSE V VI VII VIII IX X. THe Provision that God made to supply the Defect and Insufficiency of Legal Sacrifices as unto the Expiation of Sin peace of Conscience with himself and the Sanctification of the Souls of the Worshippers is declared in this Context For the words contain the blessed undertaking of our Lord Jesus Christ to do fulfil perform and suffer all things required in the Will and by the Wisdom Holiness Righteousness and Authority of God unto the compleat Salvation of the Church with the Reasons of the Efficacy of what he so did and suffered unto that end And we must consider both the words themselves so far especially as they consist in a Quotation out of the Old Testament with the Validity of his Inferences from the Testimony which he chuseth to insist on unto this purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some few differences may be observed in the Antient and best Translations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vulg. Lat. ideo quapropter Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for this for this cause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hostiam oblationem Sacrificium victimam The Syriack renders the words in the Plural Number Sacrifices and Offerings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aptâsti adaptâsti mihi praeparâsti perfecisti A Body hast thou prepà red i. e. fitted for me wherein I may do thy Will Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But thou hast Cloathed me with a Body very significantly as unto the thing intended which is the Incarnation of the Son of God The Aethiop renders this Verse somewhat strangely And when he entred into the World he saith Sacrifices and Offerings I would not thy Body he hath purified unto me Making them as I suppose the words of the Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vulg. non tibi placuerant reading the preceding words in the Nominative Case altering the Person and Number of the Verb. Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou didst not require non approbâsti that is they were not well pleasing nor accepted with God as unto the end of the Expiation of Sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ecce adsum venio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Syriack omitteth the last word which yet is Emphatical in the discourse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vul. tunc dixi then I said that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for he said for the Apostle doth not speak these words but repeats the words of the Psalmist The reading of the words out of the Hebrew by the Apostle shall be considered in our passage VERSE 5 6 7 8 9 10. 5. Wherefore when he cometh into the World he saith Sacrifice and Offering thou wouldst not but a Body hast thou prepared fitted for me 6. In Burnt Offerings and Sacrifices for Sin thou hast had no pleasure 7. Then said I Lo I come in the Volume of the Book it is written of me to do thy Will O God that I should do thy Will 8. Above when he said Sacrifice and Offering and Burnt Offerings and Offerings for Sin thou wouldst not neither hadst pleasure therein which are Offered by the Law 9. Then said he Lo I come to do thy Will O God He taketh away the First that he may establish the Second 10. By the which Will we are Sanctified through the Offering of the Body of Jesus Christ once for all A Blessed and Divine Context this is Summarily representing unto us the Love Grace and Wisdom of the Father the Love Obedience and Suffering of the Son the Federal Agreement between the Father and the Son as unto the work of the Redemption and Salvation of the Church with the Blessed Harmony between the Old and New Testament in the Declaration of these things The Divine Authority
and Wisdom that Evidence themselves herein are ineffable and do cast contempt on all those by whom this Epistle hath been called in question as sundry other passages in it do in a peculiar manner And it is our Duty to enquire with diligence into the Mind of the Holy Spirit herein As unto the general Nature of the arguing of the Apostle it consists in Two Parts 1. The Introduction of a pregnant Testimony out of the Old Testament unto his purpose v. 5 6 7 8 and part of the 9th 2. Inferences from that Testimony Asserting and Confirming all that he had pleaded for In the Testimony he produceth we may consider 1. The manner of its Introduction respecting the reason of what is asserted Wherefore 2. Who it was by whom the words insisted on were spoken He saith 3. When he spake them When he came into the World 4. The things spoken by him in general which consist in a double Antithesis 1. Between the Legal Sacrifices and the Obedience of Christ in his Body ver 5. 2. Between Gods acceptance of the one and the other with their Efficacy unto the end treated of which must be particularly spoken unto 1. The Introduction of this Testimony is by the word wherefore for which cause for which end It doth not give an account why the words following were spoken but why the things themselves were so ordered and disposed And we are directed in this word unto the due consideration of what is designed to be proved And this is that there was such an Insufficiency in all Legal Sacrifices as unto the Expiation of Sin that God would remove them and take them out of the way to Introduce that which was better to do that which the Law could not do Wherefore saith the Apostle because it was so with the Law things are thus disposed of in the Wisdom and Counsel of God as is declared in this Testimony 2. Who spake the words contained in the Testimony He saith The words may have a Threefold respect 1. As they were given out by Inspiration and are Recorded in the Scripture So they were the words of the Holy Ghost as the Apostle expresly affirms of the like words ver 15 16. of this Chapter 2. As they were used by the Penman of the Psalm who speaks by Inspiration So they were the words of David by whom the Psalm was Composed But although David spoke or wrote these words yet is not he himself the person spoken of nor can any passage in the whole Context be applyed unto him as we shall see in particular afterwards Or if they may be said to be spoken of him it was only as he bare the person of another or was a Type of Christ. For although God himself doth frequently prefer Moral Obedience before the Sacrifices of the Law when they were Hypocritically performed and trusted unto as a Righteousness unto the neglect of Diligence in Moral Duties yet David did not would not ought not in his own Name and Person reject the Worship of God and present himself with his Obedience in the room thereof especially as unto the end of Sacrifices in the Expiation of Sin Wherefore 3. The words are the words of our Lord Jesus Christ when he cometh into the World he saith And it is a vain Enquiry when in particular he spake these words unto whom or where any mention is made of them in the story of him It is no way needful that they should be Literally or Verbally pronounced by him But the Holy Ghost useth these words in his Name as his because they declare express and represent his mind design and resolution in his coming into the World which is the sole end and use of Words On the consideration of the Insufficiency of Legal Sacrifices the only appearing means unto that purpose for the Expiation of Sin and the making of Reconciliation with God that all Mankind might not Eternally perish under the Guilt of Sin the Lord Christ represents his readiness and willingness to undertake that work with the Frame of his Heart and Mind therein The Ascription of these words unto the Lord Christ on the reason mentioned gives us a prospect into 1. The Love of his undertaking for us when all other ways of our Recovery failed and were disallowed as Insufficient 2. Into the Foundation of his undertaking for us which was the Declaration of the Will of God concerning the Insufficiency of these Sacrifices 3. Into his readiness to undertake the work of Redemption notwithstanding the difficulties that lay in the way of it and what he was to undergo in the stead of the Legal Sacrifices We have the Solemn word of Christ in the Declaration he made of his readiness and willingness to undertake the work of the Expiation of Sin proposed unto our Faith and Engaged as a sure Anchor of our Souls 3. The Season of his speaking these words in the manner declared was on his coming into the World wherefore coming or when he cometh into the World he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 veniens or venturus when he was to enter into the World when the design of his future coming into the World was declared So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is he that is to come Mat. 11. 3. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 4. 45. That therefore may be the sense of the words upon the First prediction of the future coming of the Son of God into the World the Design Mind and Will wherewith he came was declared Refer the words unto some actual coming of the person spoken of into the World and various interpretations are given of them When he came in Sacrifices Typically say some But this seems not to be a word accompanying the First Institution of Sacrifices namely Sacrifices thou wouldst not have His coming into the World was his appearance and publick shewing of himself unto the World in the beginning of his Ministery as David came out of the Wilderness and Caves to shew himself unto the people as King of Israel saith Grotius But the respect unto David herein is frivolous nor are those words used with respect unto the Kingly Office of Christ but meerly as unto the Offering himself in Sacrifice to God The Socinians contend earnestly that this his coming into the World is his entrance into Heaven after his Resurrection And they embrace this uncouth Interpretation of the words to give countenance unto their pernicious Errour that Christ offered not himself in Sacrifice to God in his Death or whilest he was in this World For his Sacrifice they suppose to be Metaphorically only so called consisting in the representation of himself unto God in Heaven after his Obedience and Suffering Wherefore they say that by the World which he came into the World to come mentioned Chap. 2. 5. is intended But there is nothing sound nothing probable or specious in this wresting of the words and sense of the Scripture For 1. the words
used by the Psalmist do signifie that the Declaration of the Will of God made in this matter was written in a Roll. The Roll which contains all the Revelations of his Mind And the word used by the Apostle is not remote from this signification as may be seen in sundry Classick Authors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 volumen because a Roll is made round after the Fashion of the Head of a Man As the Book it self was one Roll so the Head of it the beginning of it amongst the first things written in it is this recorded concerning the coming of Christ to do the Will of God This includeth both senses of the word in the Head in the Beginning of the Roll namely of that part of the Scripture which was written when David Penned this Psalm Now this can be no other but the first promise which was recorded Gen. 3. 15. Then it was first declared then it was first written and Enrolled that the Lord Christ the Son of God should be made of the Seed of the Woman and in our Nature come to do the Will of God and to deliver the Church from that woful estate whereinto it was brought by the Craft of Satan In this promise and the writing of it in the Head of the Volume lies the verification of the Psalmists assertion in the Volume of the Book it is written Howbeit the following Declarations of the Will of God herein are not excluded nor ought so to be Hence are we herein directed unto the whole Volume of the Law For indeed it is nothing but a prediction of the coming of Christ and a presignification of what he had to do That Book which God had given to the Church as the only guide of its Faith The Bible That is the Book all other Books being of no consideration in comparison of it That Book wherein all Divine Precepts and Promises are Enrolled or Recorded In this Book in the Volume of it this is its principal subject especially in the Head of the Roll or the Beginning of it namely in the first promise it is so written of me God commanded this great Truth of the coming of Christ to be so Enrolled for the Encouragement of the Faith of them that should believe And we may observe that 1. Gods Records in the Roll of his Book are the Foundation and Warranty of the Faith of the Church in the Head and Members 2. The Lord Christ in all that he did and suffered had continual respect unto what was written of him See Matt. 26. 24. 3. In the Record of these words 1. God was Glorified in his Truth and Faithfulness 2. Christ was secured in his work and the undertaking of it 3. A Testimony was given unto his Person and Office 4. Direction is given unto the Church in all wherein they have to do with God what they should attend unto namely what is written 5. The things which concern Christ the Meditor are the Head of what is contained in the same Records VERSE VIII IX X. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THe Use and Signification of most of the words of these Verses have already in our passage been spoken unto Above when he says c. There are two things in these three Verses 1. The Application of the Testimony taken out of the Psalmist unto the present Argument of the Apostle ver 8 9. 2. An inference from the whole unto the proof of the only cause and means of the Sanctification of the Church the Argument he was now engaged in 1. As to the first of these or the Application of the Testimony of the Psalmist and his Reassuming it we may consider 1. What he designed to prove thereby and this was that by the Introduction and establishment of the Sacrifice of Christ in the Church there was an end put to all Legal Sacrifices And he adds thereunto that the ground and reason of this great alteration of things in the Church by the Will of God was the utter insufficiency of these Legal Sacrifices in themselves for the Expiation of Sin and Sanctification of the Church In ver 9. He gives us this sum of his design He takes away the first that he may establish the second 2. The Apostle doth not here directly argue from the matter or substance of the Testimony it self but from the Order of the words and the regard they have in their Order unto one another For there is in them a two fold Proposition one concerning the Rejection of Legal Sacrifices and the other an Introduction and tender of Christ and his Mediation And he Declares from the Order of the Words in the Psalmist that these things are inseparable namely the taking away of Legal Sacrifices and the establishment of that of Christ. 3. This Order in the words of the Apostle is declared in that distribution of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 above and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 above that is in the first place these his words or sayings recorded in the first place 4. There is in the words themselves these three things 1. There is a Distribution made of the Legal Sacrifices into their general heads with respect unto the Will of God concerning them all Sacrifices and Offering and whole Burnt Offerings and Sacrifice for Sin And in that Distribution he adds another property of them namely they were required according to the Law 1. He had respect not only unto the removal of the Sacrifices but also of the Law it self whereby they were retained so he enters on his present disputation with the Imperfection of the Law it self ver 4. 2. Allowing these Sacrifices and Offerings all that they could pretend unto namely that they were established by the Law yet notwithstanding this God rejects them as unto the Expiation of Sin and the Salvation of the Church For he excludes the consideration of all other things which were not appointed by the Law as those which God abhorr'd in themselves and so could have no place in this matter And we may Observe that 1. Whereas the Apostle doth plainly distinguish and distribute all Sacrifices and Offerings into those on the one side which were offered by the Law and that one Offering of the Body of Christ on the other side the pretended Sacrifice of the Mass is utterly rejected from any place in the Worship of God 2. God as the Soveraign Law-giver had always Power and Authority to make what Alteration he pleased in the Orders and Institutions of his Worship 3. That Soveraign Authority is that alone which our Faith and Obedience respects in all Ordinances of Worship After this was stated and delivered when the Mind of God was expresly declared as unto his rejection of Legal Sacrifices and Offerings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then he said After that in Order thereon upon the grounds before mentioned he said Sacrifice c. In the former words he declared the Mind of God and in the latter his
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
God by an entrance into the Holy Place He hath brought them into the last and best Church-state the highest and nearest Relation unto God that the Church is capable of in this World or the Glory of his Wisdom and Grace hath Assigned unto it And this he hath done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for ever so as that there shall never be any Alteration in that Estate whereunto he hath brought them nor any Addition of Priviledge or Advantage be ever made unto it 1. There was a Glorious Efficacy in the One Offering of Christ. 2. The end of it must be effectually accomplished towards all for whom it was Offered or else it is inferiour unto the Legal Sacrifices for they attained their proper end 3. The Sanctification and Perfection of the Church being that end designed in the Death and Sacrifice of Christ all things necessary unto that end must be included therein that it be not frustrate VERSE XV XVI XVII XVIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VERSE 15 16 17 18. Whereof the Holy Ghost also is a witness to us For after that he had said before This is the Covenant that I will make with them after those days saith the Lord I will put my Laws into their Hearts and in their Minds will I write them And their Sins and Iniquities will I remember no more Now where remission of these is there is no more Offering for Sin THe Foundation of the whole preceeding Discourse of the Apostle concerning the Glory of the Priest-hood of Christ and the Efficacy of his Sacrifice was laid in the Description of the New Covenant whereof he was the Mediator which was Confirmed and Ratified by his Sacrifice as the Old Covenant was by the Blood of Bulls and Goats Chap 8. 10 11 12 13. Having now abundantly proved and demonstrated what he designed concerning them both his Priest-hood and his Sacrifice he gives us a Confirmation of the whole from the Testimony of the Holy Ghost in the description of that Covenant which he had given before And because the Crisis which he had brought his Argument and Disputation unto was that the Lord Christ by reason of the dignity of his Person and Office with the everlasting Efficacy of his Sacrifice was to Offer himself but once which virtually includes all that he had before taught and declared including in it an immediate Demonstration of the insufficiency of all those Sacrifices which were often repeated and consequently their removal out of the Church he returns unto those words of the Holy Ghost for the proof of this particular also And he doth it from the Order of the words used by the Holy Ghost as he had Argued before from the Order of the words in the Psalmist ver 8 9. Wherefore there is an Ellipsis in the words which must have a supplement to render the sense perfect For unto that proposition after he had said before ver 11. with what follows ver 16. There must be added in the beginning of the 17. Verse He said after he had said or spoken of the Internal Grace of the Covenant he said this also that their Sins and Iniquities he would remember no more For from these words doth he make his Conclusive inference ver 18. which is the sum of all that he designed to prove There is in the words 1. The Introduction of the Testimony insisted on The Holy Ghost also is a witness unto us The Hebrews might Object unto him as they were ready enough to do it that all those things were but his own Conclusions and Arguings which they would not acquiesce in unless they were Confirmed by Testimonies of the Scripture And therefore I did observe in my First Discourses on this Epistle that the Apostle dealt not with these Hebrews as with the Churches of the Gentiles namely by his Apostolical Authority For which cause he prefixed not his Name and Title unto it But upon their own acknowledged Principles and Testimonies of the Old Testament so manifesting that there was nothing now proposed unto them in the Gospel but that which was foretold promised and represented in the Old Testament and was therefore the Object of the Faith of their Fore-fathers The same way doth he here proceed in and call in the Testimony of the Holy Ghost bearing witness unto the things that he had taught and delivered And there is in the words 1. The Author of this Testimony that is the Holy Ghost and it is ascribed unto him as all that is written in the Scripture is so not only because Holy Men of Old wrote as they were acted by him and so he was the Author of the whole Scripture but because also of his Presence and Authority in it and with it continually Hence whatever is spoken in the Scripture is and ought to be unto us as the immediate Word of the Holy Ghost he continues therein to speak unto us and this gives the reason of 2. The manner of his speaking in this Testimony 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he bears witness to us he doth it actually and constantly in the Scriptures by his Authority therein And he doth so unto us that is not unto us only who Preach and Teach those things not unto the Apostles and other Christian Teachers of the Gospel but unto all of us of the Church of Israel who acknowledge the Truth of the Scriptures and own them as the Rule of our Faith and Obedience So doth he often joyn himself unto them to whom he wrote and spake of by reason of the common alliance between them as Hebrews see Chap. 2. 3. and the Exposition of that place This is that which the Holy Ghost in the Scripture testifies unto us all which should put an end unto all controversies about those things Nothing else is taught you but what is testified before hand by God himself 1. It is the authority of the Holy Ghost alone speaking unto us in the Scripture whereinto all our Faith is to be resolved 2. We are to propose nothing in the Preaching and Worship of the Gospel but what is testified unto by the Holy Ghost not traditions not our own reasons and inventions 3. When an important Truth consonant unto the Scripture is declared it is useful and expedient to confirm it with some express Testimony of Scripture Lastly the manner of the Expression is Emphatical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even also the Holy Spirit himself For herein we are directed unto his Holy Divine person and not an External Operation of Divine Power as the Socinians dream It is that Holy Spirit himself that continueth to speak to us in the Scripture That 's the First thing in the Introduction of the Testimony 2. There are two things in this Testimony of the Holy Ghost The 1. is the matter or substance of it 2. The Order of the things contained in it or spoken by him The Introduction of the former is in the words we have spoken unto that of the
absolutely Faithful and Unchangeable The Faithfulness of God in his Promises is the great encouragement and supportment under our continual Profession of our Faith against all oppositions VERSE XXIV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VERSE 24. And let us consider one another to provoke unto love and good works LOve and good works are the fruits effects and Evidences of the sincere profession of saving faith Wherefore a diligent attendance unto them is an effectual means of our constancy in our profession This therefore the Apostle in the next place Exhorts unto and thence declares the manner whereby we may be excited and enabled unto them And there is in the words 1. A profession of a Duty as a means unto another end 2. The declaration of that end namely by and upon that consideration to provoke one another to Love and good Works 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word hath been opened on chap. 3. 1. A diligent inspection into an heedfull consideration of mind intent upon it in opposition unto common careless transient thoughts about it is intended The Object of it here is not things but Persons one another And herein the Apostle supposeth 1. That those unto whom he wrote had a deep concernment in one another their present temporal and future Eternal state Without this the meer consideration of one another would only be a fruitless effect of curiosity and tend unto many evils 2. That they had also communion together about those things without which this Duty could not be rightly discharged For it was not then in the world as it is now but all Christians who were joyned in Church Societies did meet together for mutual Communion in those things wherein their Edification was concerned as is declared in the next Verse 3. That they judged themselves obliged to watch over one another as unto stedfastness in profession and fruitfulness in Love and good Works Hence they knew it their Duty to admonish to exhort to provoke to encourage one another Without this the meer consideration of one another is of no use On these suppositions this consideration respects the Gifts the Graces the Temptations the Dangers the Seasons and Opportunities for Duty the manner of the walking of one another in the Church and in the World For this consideration is the Foundation of all these mutual Duties of Warning or Admonition and Exhorting which tend to the encouragement and strengthening of one another But those Duties are now generally lost amongst us and with them is the glory of the Christian Religion departed II. The special kind of this Duty as here pressed by the Apostle is that it is used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Unto the Provocation of Love and good works that is as we have rendred the words to provoke that is one another unto Love and good Works Provocation is commonly used in an ill sense namely for the imbittering of the spirit of another moving anger sorrow and disquietment and impatience of mind So 1 Sam. 1. 6 7. to provoke one is to imbitter his Spirit and to stir him up unto anger And when any provocation is high we render it strife or contention such as whereby the Spirits of men are imbittered one towards another Acts 15. 39. Howbeit it is used sometimes for an earnest and diligent excitation of the Minds or Spirits of men unto that which is good See Rom. 11. 14. So it is here used And there is more in it than a bare mutual Exhortation An excitation of Spirit by Exhortation Example Rebukes until it be warmed unto a duty This is the great end of the Communion that is among Christians in the mutual consideration of one another considering the circumstances conditions walkings abilities for usefulness of one another they do excite one another unto love and good works which is called the provocation of them or the stirring up of the minds of men unto them This was the way and practice of the Christians of old but is now generally lost with most of the principles of practical Obedience especially those which concern our mutual edification as if they had never been prescribed in the Gospel The Duties themselves which they are thus mutually to provoke one another unto are Love and good works And they are placed by the Apostle in their proper order For Love is the spring and fountain of all acceptable good works Of mutual love among believers which is that here intended as unto the nature and causes of it and motives unto it I have treated at large Chap. 6. The good works intended are called here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 usually they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Those which are most commendable and praise-worthy are intended such as are most usefull unto others such as whereby the Gospel is most exalted works proceeding from the shining Light of Truth whereon God is glorified 1. The mutual watch of Christians in the particular Societies whereof they are members is a duty necessary unto the preservation if the profession of the Faith 2. A due consideration of the circumstances abilities temptations and opportunities for duties in one another is required hereunto 3. Diligence or mutual Exhortation unto Gospel duties that men on all grounds of Reason and Example may be provoked unto them is required of us and is a most Excellent Duty which in an especial manner we ought to attend unto VERSE XXV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VERSE 25. Not forsaking the assembling of our selves together as the manner of some is but Exhorting one another and so much the more as ye see the day approaching THe Words contain an enforcement of the preceding Exhortation in a caution against what is contrary thereunto or the neglect of the general Duty which is the Principal means to further us in all the things that we are exhorted unto and without which some of them cannot at all be performed And there is in the Words 1. The neglect and evil which they are cautioned against that is Forsaking the assembling of our selves 2. This is exemplified 1. In an instance of some that were guilty of it as is the manner of some 2. By the contrary Duty but exhorting one another 3. The degree of this Duty so much the more 4. The Motive unto that degree as ye see the day approaching In the First there is the thing spoken of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 well rendred by us the assembling of our selves together for it is not the Church-State absolutely but the actual assemblies of Believers walking together in that State which the Apostle intends For as the Church it self is Originally the Seat and Subject of all Divine Worship so the actual Assemblies of it are the only way and means for the Exercise and performance of it These Assemblies were of two sorts 1. Stated on the Lords Day or first Day of the Week 1. Cor. 16. 2. Acts 20. 7. 2. Occasional as the Duties or Occasions of the Church did require 1 Cor.
of some is The Church of the Hebrews especially that at Jerusalem had been exposed to great Tryals and Persecutions as the Apostle declares v. 32 33. during this State some of the Members of them even in those early dayes began so far to decline their profession as not to frequent the Assemblies of the Church They were afraid to be taken at a Meeting or that their known persecuting Neighbours should take notice of them as they went unto or came from their Assemblies And it should seem they were not a few who were fallen into this sinfull neglect for the Apostle speaks of it as a thing which was well known among themselves Again There were among the Hebrews at that time great disputes about the continuance of the Temple-worship with the Rites and Ceremonies of it which many were entangled withall and as that error prevailed in their minds so did they begin gradually to neglect and forsake the Worship and Duties of the Gospel which ended with many in fatal Apostacy To prevent the effects of these two evils was the principal design of the Apostle in writing this Epistle which is fill'd with Cogent Arguments against them This was the later cause of their Declension before intimated namely Unbelief secretly inclining unto a departure from the living God And this is marked here as the Ordinary Beginning of an entrance into final Apostacy namely that men do for sake the Assemblies of the Saints Only observe that it is not an occcasional Dereliction of them but that which they accustomed themselves unto it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their manner it was an ordinary way and manner of walking which they accustomed themselves unto 1. No Church-Order no outward profession can secure men from Apostacy Persons were guilty of this Crime in the first the best the Purest Churches 2. Perfection freedom from Offence Scandal and ruinous Evils is not to be expected in any Church in this World 3. Men that begin to decline their Duty in Church Relations ought to be marked and their wayes avoided 4. Forsaking of Church Assemblies is usually an entrance into Apostacy Fourthly The Apostle illustrates this great evilby the contrary Duty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All the Duties of these Assemblies especially those which are usefull and needfull to prevent Backsliding and preserve from Apostacy are proposed under this one which is the head and chief of them all The Nature of this mutual Exhortation among Christian Believers in Church Societies hath been discoursed on chap. 3. Here it is opposed unto the evil dehorted from Forsake not but exhort one another Wherefore it is comprehensive of the general nature of all the Duties of Believers in Church Societies and it hath a special respect unto Constancy and Perseverance in the profession of the Faith and diligent attendance unto the Duties of Gospel-worship as is evident from the whole Context This is the Duty of all Professors of the Gospel namely to perswade to encourage to exhort one another unto constancy in Profession with resolution and fortitude of mind against difficulties dangers and oppositions A duty which a State of Persecution will teach them who intend not to leave any thing of Christ. And 't is never the more inconsiderable because the practice of it is almost lost out of the World as we said before The Motive unto these Duties is the approach of the Day Wherein we have 1. A Degree added unto the Performance of these Duties from this Motive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so much the more 2. The motive it self which is the approach of the day 3. The evidence they had of it you see There is from this Motive an especial degree to be added unto the performance of the duties before mentioned they are such as ought alwaies to be attended unto Howbeit this is a season wherein it is our duty to double our diligence about them For this so much the rather referrs distinctly unto all the duties before mentioned being to be repeated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherefore although the Word of Christ in his Institutions and commands do make duties constantly in their performance necessary unto us yet there are warnings and works of Christ whose consideration ought to excite us unto a peculiar diligence and attendance unto them And 1. Such warnings of Christ there are unto his Church both by his Word and by his Providence For although he speak not now immediately unto them by Revelations yet he speaks unto them mediately in his Word All the warnings he hath left on record in the Scripture given unto his Churches in the various conditions wherein they were as for instance Those in the second and third of the Revelations are given likewise unto all the Churches now that are in the same State or condition wherein they were And he doth it by his Providence in threatnings Essicacious tryals and persecutions 1 Cor. 11. 30 31 32. 2. The principal End of these warnings is to stir us up unto more diligence in attendance unto the duties of his worship in the Assemblies of the Church as is manifest in all his dealings with the seven Churches as Types of all others For 1. Our neglect therein is the cause of that displeasure which he in his warnings and tryals calls us unto For this Cause many are sick and weak many are fallen a sleep Because thou art luke-warm I will do so and so 2. Because without a diligent care we cannot pass through trials of any nature in persecution in publick calamities unto his glory and our own safety For by a neglect of these duties all graces will decay carnal fears will prevail counsel and help will be wanting and the soul be betrayed into innumerable dangers and perplexities 3. Without it it will not be to the glory of Christ to evidence his presence amongst them in their tryals or give deliverance to them Wherefore we may consider what belongs unto this and so much the rather what additions unto our performance of those duties is required from this motive 1. A Recovery of our selves from outward neglects in attendance upon Church-Assemblies such there have been amongst us on various pretences which if on renewed warnings we recover not our selves from we are in danger of eternal ruine for so the case is stated in this place 2. A diligent enquirie into all the duties which belong to the Assemblies of Believers is comprised here by the Apostle under the general head of mutual consideration provocation and Exhortation that we be not found defective through our Ignorance and unacquaintedness with what he doth require 3. Spiritual Diligence in stirring up our hearts and minds unto sincerity zeal and delight in the performance of them in all labouring after a recovery from our decays and backslidings which is the design of most of the Epistles of Christ unto the Seven Churches Wherefore When especial Warnings do not excite us unto renewed Diligence in known duties our condition
all manner of reproaches and made a gazing-stock to all that were about them This way and manner of their suffering was a great addition to it and an aggravation of it It requireth Excellent actings of Faith and spiritual courage to carry ingenuous persons above this publick contest But their Cause and their Example were sufficient to support them and enable them unto this Duty I. All temporary Sufferings in all their aggravating Circumstances in their most dreadful preparation dress and appearance are but light things in comparison of the Gospel and the Promises thereof II. There is not any thing in the whole nature of temporary Sufferings or any circumstance of them that we can claim an exemption from after we have undertaken the Profession of the Gospel This was the first part of the contention with sufferings which those Hebrews had undergone The other part of their sufferings was that they became the Companions of them that were so used They not only suffered in themselves on what they gave occasion unto by their own profession of the Gospel and practice of its Worship but also came into a Fellowship of Sufferings with them that were so used as they were And we may consider 1. Who those are that were so used 2. How they became their Companions in that condition 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word signifies the way manner and course of our Conversation in the World And in that sence the sufferings of these persons is included as the Effect in the Cause They so walked in the World as to be exposed to sufferings We take the word in a passive sence and render it so used used after the same manner which you were It is also used for to be tossed overturned oppressed which is the sence of it in this place But the Apostle writing unto the whole Church of the Hebrews we may enquire who they were who were used in this manner with them for they seem to be distinguished from them unto whom he wrote And 1. It is not impossible but the Apostle might have respect unto those that were sober and moderate amongst the Jews themselves For things were now come unto that confusion in Jerusalem and in all Judea that all such persons were continually exposed unto the violence and rage of Robbers Oppressors and seditious Villains The Christians being of the same conversation with them were not known by the multitude nor distinguisht from them It is not therefore unlikely that they might suffer with them in those publick violences which being not immediately for the profession of the Gospel they are said in what they so underwent to be made the companions of others Or 2. respect may be had unto the sufferings of Christians in other places up and down the world which they heard of and were in no small measure affected with But this was not peculiar unto the Church of the Hebrews and so not likely to be peculiarly ascribed unto them Or 3. It may be respect is had unto some that had suffered amongst themselves at Jerusalem or in other places of Judea who were their Countrey-men yet belonged not unto the stated Church of Christ in the place unto which he wrote at present And this hath Countenance given it from the next Verse where it seems to be given as an instance of their being made companions of them that suffered in that they had compassion of the Apostle himself in his bonds and such was the condition of others But I am rather inclined unto a double distribution of things and persons in the Text both included in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That of Things is actual suffering and a participation of the suffering of others That of Persons is this that all those unto whom he wrote did not actually in their own persons suffer the things which he speaks of but some of them did so suffer and the rest of them were companions with them that did so suffer And for the most part it so falls out in the fiercest persecution of the Gospel All individual persons are not called forth unto the same actual sufferings some in the Providence of God and through the rage of men are singled out for trials some are hid or do escape at least for a season and it may be are reserved for the same trials at another time So it may be said of the whole Church that they endured a great fight of afflictions while some of them were a gazing-stock c. and others of them were Companions of them who were so used It is reserved unto the soveraign Pleasure of God to measure out unto all Professors of the Gospel their especial Lot and portion as unto trials and sufferings so as that none ought to complain none to envy one another Hence it appears in what sence those who suffered not in their own persons were made Companions of them who did so whereby the whole Church partook of the same troubles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. They were made so by their common Interest in the same cause for which they suffered 2. By their apprehension that the same sufferings would reach unto themselves seeing there was the same Cause in them as in others 3. By their sorrow trouble and compassion for the suffering of the Members of the same Head and Body with them 4. By all duties of Love and Affections which they discharged in owning and visiting of them 5. By the Communication of their Goods and outward enjoyments unto them who had suffered the loss of their own so were they made their companions VERSE 34. For ye had compassion of me in my bonds and took joyfully the spoyling of your Goods knowing in your selves that ye have in Heaven a better and an enduring Substance Having distributed the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Believers into two heads 1 What they underwent some of them at least in their own persons and 2. What befell them with respect unto others suffering in the same Cause with themselves In this Verse the Apostle gives an especial instance of each kind only he inverts the Order wherein he had before layd them down For whereas he first mentioned what they suffered in themselves and then what they accompanied others in here he insisteth of the latter of them in the first place they had compassion of him in his bonds and of the former in the latter place and took joyfully the spoyling of their goods But he adds unto both the frame of their minds in what they did and suffered As unto others they were their companions in sympathy and compassion and as unto their own losses they them took joyfully Of the First the Apostle gives an instance in himself Ye had compassion of me in my bonds And this he affirms as a proof and confirmation of what he had spoken before concerning their being made Companions of them that suffered This is exprest in the
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
of Christ in that Nation wherein our holy Apostle himself was highly concerned Acts 8. 1. Chap. 9. 1. ch 22. 19. ch 26. 10 11. And the other was on the occasion of this Apostle himself for upon his last coming to Jerusalem after his great successes in preaching the Gospel among the Gentiles the whole Body of the people was fill'd with rage and madness against him and all the other Disciples It is no doubt although express mention be not made of it but that at that time the Rage and Cruelty of the Priests and the multitude did put forth themselves unto a general Persecution of the Church And this season he seems to reflect upon in particular because he mentions his own bonds at that time and their compassion with him However certain it is that all the Churches of Judea had suffered those things here mentioned from their Countrey-men as the Apostle himself declares 1 Thess. 2. 14. At this present time they seemed to have had some outward peace The occasion whereof were the Tumults and Disorders which were then growing in their whole Nation Their own intestine discords and the fear of outward Enemies by which they were shortly utterly destroyed diverted them from prosecuting their rage for a season against the Church And it may be some began to grow careless and secure hereon as we are generally apt to do supposing that all will be serene when one or another storm is over These therefore the Apostle doth press unto such a remembrance of former trials as might prepare for those that we are to expect for as he tells them they had still need of Patience v. 36. 2. There is a Description of these former days from their State and Condition in them the days in which they were inlightned or rather in which having been inlightned The mention of this their illumination being in a tense of the time past manifests that their inlightning did precede those days of their sufferings But yet the Expression is such as argues a nearer conjunction or concurrence between those two things their illumination and these dayes of affliction the one followed as it were immediately on the other This inlightning was that work of Gods grace mentioned 1 Pet. 2. 9. Their translation out of darkness into his marvellous light They were naturally blind as were all men and peculiarly blinded with prejudices against the truth of the Gospel Therefore when God by his effectual call delivered them out of that State of darkness by the Renovation of their understandings and the removal of their prejudices the light of the knowledge of God shining into their hearts is this Illumination the saving Sanctifying Light which they received at their first effectual call and Conversion to God This Spiritual change was presently followed with days of affliction trouble and persecution In it self it is for the most part accompanied with joy delight zeal and vigorous acting of Faith and Love 1 Pet. 1. 8. For 1. God did usually grant unto Believers some secret Pledge and Sealing of his Spirit which fill'd them with joy and zeal Eph. 1. 13. 2. Their own hearts are exceedingly affected with the Excellency glory and beauty of the things revealed unto them of what they now see perfectly whereunto they were before in darkness that is the Love and Grace of Christ Jesus in the Revelation of himself unto them 3. All Graces are new and fresh not yet burdened clogged or wearied by temptations but are active in their several places Hence frequent mention is made of and commendation given unto the first Love of persons and Churches This was the State and condition of those Hebrews when the days of tryal and affliction came upon them it was immediately after their first conversion unto God And 't is usual with God thus to deal with his people in all ages He no sooner calls persons to himself but he leads them into the Wilderness He no sooner plants them but he shakes them with storms that they may be more firmly rooted He doth it 1. Utterly to take off their expectations from this world or any thing therein They shall find that they are so far from bettering their outward Estate in this world by cleaving unto Christ and the Church as that the whole rage of it would be stirr'd up against them upon that account and all the things enjoyed in it be exposed unto ruine This the Lord Christ every where warned his disciples of affirming that those who are not willing to renounce the world and to take up the Cross did not belong unto him 2. For the tryal of their faith 1 Pet. 5. 6 7. 3. For the glory and propagation of the Gospel 4. For the exercise of all graces 5. To breed us up into the military discipline of Christ as he is the Captain of our Salvation They who pass through their first trials are Christs Veterans on new attempts I. All men by nature are darkness and in darkness II. Saving illumination is the first fruit of effectual vocation III. Spiritual Light in its first Communication puts the soul on the diligent exercise of all Graces IV. 'T is suited unto the wisdom and goodness of God to suffer persons on their first Conversion to fall into manifold trials and temptations This was the State of the Hebrews in those days which the Apostle would have them call to mind But the words have respect unto what follows immediately which you endured The description of this State and condition namely that they were inlightned is interposed for the ends we have spoken unto Wherefore the season he would have them call to remembrance is described by what they suffered therein This as was observed he expresseth two ways 1. In general 2. In particular instances The First in these words ye endured a great fight of afflictions 1. That which he would have them to mind is affliction 2. The aggravation of it it was a great fight of afflictions 3. Their deportment under it in that they endured them 1. We render this word by Afflictions although by the particulars mentioned afterwards it appeared it was Persecutions from men that the Apostle only intended And if we take afflictions in the ordinary sence of the word for chastisements corrections and trials from God it is true that mens persecutions are also Gods afflictions with the special end of them in our trials we are chastned of the Lord that we may not be condemned with the world God used them as his furnace and fining pot for the trial of their faith which is more pretious then gold And under all persecutions we are to have a special regard unto the immediate hand of God in such afflictive trials This will keep us humble and in a constant subjection of our souls unto God as the Apostle declares chap. 12. But the word in the Original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is properly sufferings The same word that the Apostle useth
to express the sufferings of Christ Chap. 2. 10. Chap. 5. 8. It 's a general name for every thing that is hard and afflictive unto our nature from what cause or occasion soever it doth arise Even what wicked men undergo justly for their crimes is what they suffer as well as what Believers undergo for the truth and profession of the Gospel Materially they are the same 1 Pet. 4. 14 15 16. It is therefore the general name of all the evils troubles hardships distresses that may befall men upon the account of their profession of the truth of the Gospel This is that which we are called unto which we are not to think strange of Our Lord Jesus requires of all his disciples that they take up their Cross to be in a continual readiness to bear it and actually so to do as they are called And there is no kind of suffering but is included in the Cross. He calls us indeed unto his Eternal glory but we must suffer with him if we desire to reign also with him 2. Of these Trials Afflictions Persecutions they had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That labour and contention of Spirit which they had in their profession with sin and Sufferings is expressed by these words which set forth the greatest most earnest vehement actings and endeavours of Spirit that our nature can arise unto It is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place and by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 4. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See 2 Tim. 2. 5. 1 Cor. 9. 25. The Allusion is taken from their striving wrestling fighting who contended publickly for a Prize Victory and Reward with the Glory and Honour attending it The custom of the Nations as then observed is frequently alluded unto in the New Testament Now there was never any way of life wherein men voluntarily or of their own accord engaged themselves into such hardships difficulties and dangers as that when they contended in their Games and strivings for mastery Their preparation for it was an universal temperance as the Apostle declares 1 Cor. 9. 25. And an abstinence from all Sensual pleasures wherein they offered no small violence unto their natural Inclinations and Lusts. In the conflicts themselves in wrestling and fighting with the like dangerous exercises in skill and strength they endured all pains sometimes death it self And if they failed or gave over through weariness they lost the whole reward that lay before them And with words which signify all this contest doth the holy Ghost express the fight or contention which Believers have with sufferings There is a reward proposed unto all such persons in the promises of the Gospel infinitely above all the Crowns Honours and Rewards proposed unto them in the Olympick Games No man is compelled to enter into the way or course of obtaining it but they must make it an act of their own wills and choice but unto the obtaining of it they must undergo a great strife contention and dangerous conflict In order hereunto three things are required 1. That they prepare themselves for it 1. Cor. 9. 25. self-denial and readiness for the Cross contempt of the world and the enjoyments of it are this preparation without this we shall never be able to go through with this conflict 2. A vigorous acting of all graces in the conflict it self in opposition unto and destruction of our Spiritual and worldly adversaries Eph. 6. 10 11 12. Heb. 12. 5. He could never prevail nor overcome in the publick contests of old who did not strive mightily putting forth his strength and skill both to preserve himself and oppose his Enemy Nor is it possible that we should go successfully through with our conflict unless we stir up all graces as faith hope trust unto their most vigorous exercise 3. That we endure the hardship and the evils of the conflict with Patience and Perseverance which is that the Apostle here specially intends This is that which he commends in the Hebrews with respect unto their first trials and sufferings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you endured and bare patiently so as not to faint or despond or to turn away from your profession They came off conquerers having failed in no point of their conflict This is that which they were called unto that which God by his Grace enabled them to and through which they had that success which the Apostle would have them to call to remembrance that they might be strengthened and encouraged unto what yet remains of the same kind This hath been the lot and portion of sincere Professors of the Gospel in most ages And we are not to think it a strange thing if it come to be ours in a higher degree than what as yet we have had experience of How many ways God is glorified in the sufferings of his people what advantages they receive thereby the prevailing Testimony that is given thereof unto the truth and honour of the Gospel are commonly spoken to and therefore shall not be insisted on VERSE 33. Partly whilest ye were made a gazing-stock both by reproaches and afflictions and partly whilest ye became companions of them that were so used Having mentioned their sufferings and their deportment under them in general he distributes them into two heads in this verse The First is what immediately concerned their own persons and the Second their concernment in the sufferings of others and their participations of them This distribution is exprest by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on this hand and that The whole of their sufferings was made up of various parts many things concurred thereunto they did not consist in any one trouble or affliction but a confluence of many of various sorts did meet in them And this indeed is for the most part the greatest difficulty in sufferings Many of them come at once upon us so that we shall have no rest from their assaults For it is the design of Satan and the world on these occasions to destroy both Soul and Body and unto that end he will assault us inwardly by temptations and fears outwardly in our Names and Reputations and all that we are or have But he that knows how to account all such things but Loss and Dung for the excellency of the knowledge of Christ Jesus is prepared for them all What referrs unto the first part is their suffering in their own persons And herein he declares both what they suffered and the manner how That which they suffered was reproaches and afflictions and for the manner of it they were made a gazing stock unto other men The first thing wherein they suffered was Reproaches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a great aggravation of sufferings unto ingenuous minds The Psalmist in the person of the Lord Christ himself complains that reproaches had broken his Heart Psal. 69. 20. And elsewhere frequently he complaineth of it as one of the greatest evils he had to conflict withal
introductive particles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for even you had as for Example sake I have proved before the Apostle Paul was the Author of this Epistle and this very passage is sufficient to confirm it For who else could there be whose bonds for the Gospel were so known so famous among the Believers of the Jews as his own For the other persons who some would needs fancy to be Writers of this Epistle as Luke Barnabas and Clemens there 's nothing in the Scripture or Ecclesiastical story of any of their Bonds in Judea whereof it is plain that he here speaketh But the sufferings of our Apostle in this kind of bonds and imprisonment were peculiar above any other Apostles whatsoever Hence he stiles himself in particular Philem. 1. the bond-man for Christ and gloried in his bonds as his peculiar honour Acts 26. 29. an Ambassador in bonds Eph. 6. 20. So Phil. 1. 7. and 12. 13 14 16. Col. 4. 3. which he desired the Church to remember him in Col. 4. 18. 2 Tim. 2. 9. Wherefore his bonds being singularly and above all others so known so famous so useful such a subject of the Churches Prayers and of their Faith having been begun and long continued among those Hebrews and being spoken of by him as a matter known unto them all 't is unreasonable to suppose that any other is intended Of what sort or kind the sufferings of any that God employs in the Ministry of the Gospel shall be is in his soveraign disposal alone And in this Apostle unto whom as being the Apostle of the Gentiles God had designed more work and travelling up and down the world than unto any of the other it may be unto them all yet God was pleased that much of his time should be spent in bonds and imprisonments But although the principal reason hereof must be left hid in the wisdom and soveraign good pleasure of God yet we may see that two inestimable Advantages did redound unto the Church thereby For 1. His bonds being first at Jerusalem and afterwards at Rome as Acts 23. 11. the two capital Cities and seats of the Jews and Gentiles and he being called out to plead the Cause of the Gospel openly and publickly the report of it was carried all the world over and occasion given unto all sorts of men to inquire what it was that a man remote from the suspicion of any crime did suffer such things for I no way doubt but that multitudes by this means were brought to make inquiry after and into the Doctrine of the Gospel which otherwise would have taken no notice of it See Eph. 1. 12 13 14 15 16. And 2. During his confinement under those bonds the Holy Ghost was pleased to make use of him in writing sundry of those blessed Epistles which have been the Light and Glory of the Gospel in all Ages Wherefore let every one of us be content and rejoyce in what may soever God shall be pleased to call us to suffer for the truth of the Gospel For although it may seem outwardly to be of the greatest advantage thereunto which is the only thing we would desire that we might enjoy our Liberty yet God can and will make them subservient unto his own glory wherein we ought to acquiesce Secondly He expresseth the concernment of these Hebrews in those bonds of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they suffered together with him therein They were not unconcerned in his sufferings as being satisfied with their own freedom as is the manner of some Now compassion consists in these things 1. A real condolency grief and trouble of mind for the bonds of others as if we our selves were bound 2. Continual Prayers for their relief supportment and deliverance as it was with the Church in the Case of Peter in his bonds Acts 12. 3. A ministration unto them as unto the things that may be outwardly wanting as many did to Paul Acts 24. 23. 4. The owning and avowing of them as not being ashamed of their chains bonds or sufferings 2 Tim. 1. 16 17. 5. A readine to undergo hazards difficulties and dangers for them who are called thereunto Rom. 16. 4. It is not a heartless fruitless ineffectual pity that the Apostle intends but such a frame of mind that hath a real concernment in the sufferings of others and is operative in these and the like duties towards their good These things are required in us towards all those who suffer for the Gospel according as we have oportunity for their exercise Where this is wanting we can have no solid Evidence of our being one with them in the same mystical Body The remembrance of this frame and the discharge of all those duties towards them who have suffered is of singular use to prepare our minds for and to confirm our hearts in our own sufferings when they do approach 2. He minds them of their deportment under their own sufferings they took joyfully That which they suffered in was their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their outward substance and present enjoyments It is extended unto Houses Lands Possessions whatever rightfully belongs unto men and is enjoyed by them But it is especially applied unto things of present use as the goods of a mans House his Money Corn or Cattel which are more subject to present rapine and spoil than other real Possessions Lands or Inheritances These are the things of mens present supportment without which ordinarily they cannot live nor subsist And therefore in persecutions the enemies of the Gospel do usually fall on these in the first place as supposing that the loss of them will reduce their owners unto all sorts of extremity especially when they have no pretence or warranty as yet to destroy their persons They will take from them the bread that they should eat the clothes that they should wear the beds whereon they should lye whatever is of use unto them and their families And this must needs be a sore trial unto men when not only themselves but their Relations also their Wives and Children some perhaps in their Infant age are reduced unto all extremities The way whereby they were deprived of their goods was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was by rapine and spoil What pretence of Law or constitution of the Rulers they who did it had for what they did I know not But the way of Execution was with savage rapine and spoil as the word signifies They violently tare away from them what they did enjoy not aiming to take all the spoil meerly unto their own advantage wherewith yet the minds of some cursed Enemies are influenced but at the satisfaction of their rage and malice in the ruine of the Saints of Christ. This it seems had been the state of things with these Hebrews which was now passed over for that season but in all probability would quickly again return as the warning here given them by the Apostle did plainly intimate And it is the
way of the world in such persecutions after they have vented their rage and malice for a while and satisfied themselves with their own cruelty to give over until some new cause pretence or new instigation of the Devil sets them a work again 3. The frame of mind in the Hebrews as unto this part of their suffering is that they took their losses and spoiles with joy Nothing doth usually more affect the minds of men than the suddain spoiling of their goods what they have laboured for what they have use for what they have provided for themselves and their families We see in ordinary Cases what Wailings and Lamentatious do accompany such occasions But these Hebrews received and accepted of this rapine of their goods not only patiently and chearfully but with a certain peculiar joy The ground whereof the Apostle declares in the close of this verse knowing in your selves that ye have in Heaven a better and an enduring substance Some Copies of the Original and some antient translations as the vulgar Latin read the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And I suppose the difference arose from the Order of the words in the Text or the placing of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not immediately after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but interposing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 between them Hence the words may be rendred as we do knowing in your selves that you have a better substance or as they lye in the Original knowing that ye have a better substance in your selves In this latter way it is evident that there is no place for that addition in Heaven which is necessary in the former For it is not proper to say knowing that you have in your selves in Heaven though it be most proper to say knowing in your selves that you have in Heaven I confess I should absolutely imbrace the latter reading knowing that you have in your selves and so leave out that in Heaven for evident reasons did not the authority of the most antient Copies and Translations of the best note require the retaining of it However I shall open the words according to both readings 1. Knowing that we have in our selves The things which they had lost were their goods or their substance as they are called Luke 15. 13. Unto these he opposeth the substance which of what nature it is he declares in comparison with those other goods Those other goods were so theirs as that they were without them things lyable unto rapine and spoyl such as they might be such as they were deprived of men could and men did take them away But this substance is in themselves which none could take away from them none could spoil them of Such is the peace and joy that our Lord Jesus Christ gives unto his Church here below John 16. 22. chap. 14. 27. And if the substance here intended be that which was in themselves in opposition unto those external goods which they might be and were deprived of then it is that subsistence in the soul and unto the experience of Believers which Faith gives unto the Grace and Love of God in Christ Jesus with all the consequents of it here and for evermore This is that which comforts Believers under all their troubles this fills them with joy unspeakable and full of Glory even in their Sufferings This will make them to take joyfully the spoiling of their goods when they lay it in the Ballance against them In this sence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expresseth an assurance arising from experience as the word is often used They knew they had it in themselves from the Powerful Experience which Faith gave them of it So the whole of it is intended and at large explained by the Apostle Rom. 5. 1 2 3 4 5. Faith gives us Justification before God access unto him and acceptance with him and therewithal gives joy and rejoycing unto the Soul and this it doth in an especial manner under Tribulations and Sufferings enabling men to take joyfully the spoiling of their goods for it stirreth up all Graces in such a Condition unto their due Exercise issuing in a blessed experience of the Exellency of the Love of God and of his Glory in Christ with a firm and stable hope of future Glory Yea and by these things doth the Holy Ghost shed abroad the Love of God in our Hearts which will give joy in any Condition And this Substance hath both the Qualifications here assigned unto it 1. It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 better more excellent incomparably so than the outward goods that are subject to rapine and spoil And it is 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abiding that which will not leave them in whom it is can never be taken from them My joy shall no man take from you Faith giving an experience of the Excellency of the Love of God in Christ and of the Grace received thereby with its incomparable preference above all outward perishing things will give joy and satisfaction in the loss of them all upon the account of an interest in these better things If we follow the Ordinary reading and retain those words in heaven the whole must be somewhat otherwise expounded For it is not the Grace of faith but hope that is expressed And 1. That expression of knowing in your selves declares the evidence they had of the grounds whereon they rejoyced in the spoiling of their goods It was manifest and evident unto themselves The world looked on them under another notion they took them and declar'd them to be persons who deserved all manner of evil in this world and such as would perish for ever in that which is to come So they did to Christ himself when they reproached him with his trust in God when he was on the Cross. In this case the Apostle doth not direct them unto any outward defence of themselves but only unto the uncontrollable evidence which they had in themselves of future glory And this they had 1. From the Promises of Christ 2. From the Testimony and witness of the holy Ghost 3. From the Experience which they had of the beginnings and first-fruits of this glory in themselves Faith in and by these means will give an infallible evidence of Heavenly things secure against all opposition and in all these things it works by hope because it respects things that are future 2. This substance is said to be in Heaven it is there prepared there laid up there to be enjoyed Wherefore it compriseth the whole of the future state of blessedness and 't is well called Substance as 't is also riches and an inheritance or a weight of glory for in comparison of it all other things temporary have no substance in them 3. They are said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to have this Substance not in present possession but in right title and evidence They know in themselves that they had an undeniable Title unto it which none could deprive them of but that they
enjoyment in this world And as unto the promise of Eternal life and glory they had received that also and did mix it with Faith But the thing promised it self they had not received This different notion of the promises the Apostle declares Chap. 11. as we shall see God willing I. The glory of Heaven is an abundant recompence for all we shall undergo in our way towards it II. Believers ought to sustain themselves in their sufferings with the promise of future glory III. The future Blessedness is given unto us by the promise and is therefore free and undeserved IV. The consideration of Eternal Life as the free effect of the grace of God and Christ and as proposed in a gracious promise is a thousand times more full of Spiritual refreshment unto a believer than if he should conceive of it or look upon it meerly as a reward proposed unto our own doings or merits VERSE XXXVII XXXVIII XXXIX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VERSE 37 38 39. For yet a little while and he that shall come will come and will not tarry Now the Just shall live by Faith but if any man draw back my Soul shall have no pleasure in him But we are not of them who draw back unto perdition but of them that believe to the saving of the Soul THe substance of the Apostolical exhortation as hath been often observed is the Constancy of the Hebrews in their profession against persecutions and temptations Unto this end he commends unto them the necessary use of confidence and Patience as those which would carry them through their difficulties and support them under it But those Graces are not the root whereon constancy and perseverance do grow they are all branches of it They do not give strength unto the soul to do and suffer according to the mind of God but they are the way whereby it doth exercise its strength which it hath from another grace It is faith from whence alone all these things do spring This the Apostle knowing he reserves the declaration of its nature efficacy and power unto the close of this argument And such an ennarration of the nature and efficacy of it he intends as will certainly effect the great work of carrying them through their difficulties even all that they may be called unto because it hath done the same in all true Believers from the foundation of the world Wherefore as is usual with him in these Verses he makes a transition unto the consideration of Faith it self whereinto he resolves the whole Exhortation unto constancy in profession And there are three things in these three verses 1. A Proposal of the Object of faith which is the coming of Christ with the circumstances of it v. 37. 2. The necessity and efficacy of Faith on that proposal with the certain ruine of them that are strangers unto it confirmed by prophetical testimony v. 38. 3. The Judgment of the Apostle concerning these Hebrews as unto their Faith and the sincerity of it from whence he proceeds to declare it's nature and confirm its efficacy v. 39. VERSE 37. For yet a little while and he that shall come will come and will not tarry It might arise in the minds of these Hebrews weakning and discouraging them from a complyance with this Exhortation of the Apostle that it was a long time that they were to be exposed unto and exercised with these troubles so as that they might justly fear that they should be worn out by them And indeed there is nothing doth more press upon and try the minds of men in their sufferings than that they can see no issue out of them For we are all naturally inclined to desire some rest and peace if it may stand with the will of God whilest we are in this world To encourage them against the influence of this temptation the Apostle accommodates a testimony out of the Prophet Habakkuk which leads him directly unto the consideration of the power and efficacy of Faith which he had designed Hab. 2. 3 4. For the vision is yet for an appointed time but at the end it shall speak and not lie though it tarry wait for it for it will surely come it will not tarry Behold his soul which is lifted up is not upright in him but the just shall live by his faith He speaks of a Vision that is a prophetical vision of good things which God would effect in due time And there is the same Reason in general of all the promises of God Wherefore what is spoken of one namely of the deliverance of the people may be accommodated unto another namely the coming of Christ whereby that deliverance is to be wrought There is in the Prophet a supposition that it seems to be delayed and the accomplishment of it to be retarded though it tarry saith he that is seem to you so to do For believers are apt to think long under their sufferings of the seeming delaies of the accomplishment of Gods promises and long for the time of it as wicked men and Scoffers harden themselves in their sins and impieties on the same account with respect to Gods Threatnings 2 Pet. 3. 1 2 3 4. But saith he it will not tarry that is although it seem to you so to do and you are dejected thereon about it yet there is an appointed time for it and that in it self no long time beyond which it shall not be deferr'd one moment Isa. 60. 22. 2 Pet. 3. This whole sence the Apostle compriseth in this verse though he do not peculiarly render the words of the Prophet 1. He respects in this Verse the season of the accomplishment of what he now proposeth unto them And there are three things therein 1. An Acknowledgment that it is not immediately to be looked for For it is a thing yet to be waited for yet there remains some time for its accomplishment and this is that which renders their confidence and Patience in Sufferings so necessary as he had before observed The delay of the Accomplishment of Promises is a great exercise of Faith and Patience Whence are all the Exhortations not to faint in our minds nor to be weary 2. There is a limitation of the time for the accomplishment of what seems so to be delayed it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a little space Though it seem to tarry wait for it it will come and that ere long or after a short space of time 3. A farther declaration of the Nature of this Season in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quantum quantum or quantillum quantillum the reduplication of the word may yield a double sence 1. A Limitation of the time a very little a short space not to be fear'd or reckon'd on 2. On the other side a supposition of some Duration how long soever it be yet it is but a little while According unto either sence the design of the Apostle is the same which is
to satisfie the Hebrews that there shall be no such delay in what they looked after and expected as should be a just cause of despondencies or weariness in them As if he had said My Brethren faint not be not weary nor discouraged keep up Confidence and Patience you know what you wait for and expect which will be an abundant recompence unto you for all your Sufferings And whatever appearances there may be of its tarrying or delay whatever it may seem to you yet if you have but a prospect into Eternity be it what it will it is but a very little while and so is to be esteemed by you 2. That which is proposed unto them under this Limitation is this that he who shall come will come and will not tarry What the Prophet spake of the Vision he saw the Apostle applies unto the Person of Christ for the reasons before mentioned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that shall come is a Periphrasis of Christ frequently used and applied unto him Once it is used to express his Eternity Rev. 1. 8. but generally it hath respect unto the Promise of him The Foundation of the Church was laid in the Promise that he should come and he came in his Spirit unto them from the foundation of the World 1 Pet. 1. 11. ch 3. 18 19 20. yet this was he that should come as is expressed John 1. this was his coming in the Flesh. After his Incarnation and Ministry he was now with respect unto them he that was come Yea to deny him to be come in answer unto that promise is Antichristian 1 John 4. 3. Yet after this he was to come again on a double account 1. In the Power of his Spirit and the exercise of his Royal Authority for the setting up and settling his Church in the world whereof there are two parts 1. The Assistance of his Spirit with his miraculous Operations unto the Ministers of the Gospel which were the powers of the world to come John 16. 7 8. This was an illustrious Advent of Christ not in his own person but in that of his Vicar and Substitute whom he promised to send in his stead Hereby he was acquitted from all that dishonour contempt andreproach that was cast on him in the world 2. He was to come for the punishment and destruction of his stubborn and inveterate Adversaries And these also were of three sorts 1. Those that were so directly unto his own Person and by consequence unto his Gospel 2. Such as were directly Enemies unto his Gospel and by consequence unto his Person 3. Such as were declared Enemies to them both 1. Of the First sort were the Jews who slew him who murdered him and cast him out of the Vineyard and thereon continued their hatred against the Gospel and all that made profession thereof He was to come to destroy those murderers and to burn their City which fell out not long after the writing of this Epistle and is properly intended in this place See Matth. 24. 3 27 30. 2 Pet. 3. 4. Jude 14. Rev. 1. 7. Mark 16. 28. James 5. 7 8. For hereon ensued the deliverance of the Church from the Rage and persecution of the Jews with the illustrious propagation of the Gospel throughout the world 2. The Pagan Roman Empire was the Second sort of his Adversaries who were immediate Enemies unto his Gospel and consequently to his Person These after the destruction of the former sort raged with all Blood and Cruelty against the Church for sundry Ages These therefore he promised he would come and destroy and the Faith of the Church concerning this his Coming was that he that should come would come and would not tarry The description of this coming of Christ is given us Rev. 6. 7 8 9 10. 3. After this arose a third sort of Enemies who in words owning his person and Gospel opposed all his Offices and persecuted all that would yield Obedience unto him in the Exercise of them and were thereby consequentially Enemies both to his Person and Gospel This was the Apostate Christian Church of Rome or the New Testament Babylon And in respect of these Enemies of his Christ is still he that is to come and as such is believed in and his coming prayed for by all the Saints For he is to destroy the Man of Sin the Head of that Apostasie by the Brightness of his coming For as the opposition made unto him did not arise suddenly and at once as those forementioned did especially that of the Jews whose destruction was therefore speedy and at once but in a long tract of time grew up gradually unto its height so he will destroy it in like manner And therefore although he hath set his hand unto that work and begun the Execution of his Judgments on the Antichristian State in some degree yet as to the utter destruction of it by those Plagues which shall befall it in one day he is still 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that is looked for he that is to come 2. Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with respect unto his coming at the last day unto Judgment This is known and confessed and the business of his coming therein is the Prayer of the whole Church Rev. 22. 20. And it is an Article of Faith whose nature we have described on Chap. 6. 5. It may be now inquired with respect unto whether of these comings it is said here he shall come that he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is generally referr'd by Interpreters unto his last Advent at the day of Judgment I doubt not but that also is included but I dare not exclude the other Comings mentioned as things which were principally suited unto the relief of the Church under it's distress For unto every state of the Church there is a coming of Christ suited and accommodated unto their condition whereby their Faith is kept in continual exercise of desires after it This was the life of faith under the Old Testament as to his coming in the flesh until it was accomplished This faith after his Resurrection they lived on though but for a short season untill he came in the power of his Spirit and his miraculous Operations so to convince the World of Sin Righteousness and Judgment Nor do I understand how the Just can live by faith without a continual expectation of the coming of Christ in a way suited to the Sufferings and Deliverance of his Church in that season For instance the state was such now with those Hebrews that if an end were not put unto it or the dayes were not shortned no flesh among them could have been saved as our Saviour speaks Matth. 24. 22. In this state the Church looked for such a coming of Christ as should work out their Deliverance and he came accordingly as we have shewed Afterwards the Earth was filled with the Blood of Saints and Martyrs by the Power of the Roman Empire In this state those