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
own Intention and Resolution to comply with his Will in Order unto another way of Attonement for Sin Lo I come to do thy Will O God which words have been opened before In the last place he declares what was intimated and signified in this Order of those things being thus spoken unto Sacrifices on the one hand which was the First and the coming of Christ which was the Second in this Order and Opposition It is evident 1. That these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he taketh away the First do intend Sacrifices and Offerings But he did not so do it immediately at the speaking of these words for they continued for the space of some Hundreds of years afterwards but he did so declaratively as unto the Indication of the time namely when the Second should be introduced 2. The end of this removal of the First was the establishment of the Second This Second say some is the Will of God but the Opposition made before is not between the Will of God and the Legal Sacrifices but between those Sacrifices and the coming of Christ to do the Will of God Wherefore it is the way of the Expiation of Sin and of the compleat Sanctification of the Church by the Coming and Mediation and Sacrifice of Christ that is this Second the thing spoken of in the Second place this God would establish approve confirm and render unchangeable As all things from the beginning made way for the coming of Christ in the minds of them that did believe so every thing was to be removed out of the way that would hinder his coming and the discharge of the work he had undertaken Law Temple Sacrifices must all be removed to give way unto his coming So is it testified by his fore-runner Luke 3. 4. As it is written in the Book of the words of Isaiah the Prophet saying the Voice of one crying in the Wilderness prepare ye the way of the Lord make his Paths straight and the rough Ways shall be made smooth and all flesh shall see the Salvation of God So it must be in our own Hearts all things must give way unto him or he will not come and take his Habitation in them VERSE 10. By the which Will we are Sanctified through the Offering of the Body of Jesus Christ once for all From the whole Context the Apostle makes an Inference which is comprehensive of the Substance of the Gospel and the description of the Grace of God which is established thereby Having affirmed in Christs own words that he came to do the Will of God he shews what was that Will of God which he came to do what was the design of God in it and the effect of it and by what means it was accomplished which things are to be enquired into As 1. What is the Will of God which he intends By which Will. 2. What was the design of it what God aimed at in this act of his Will and what is accomplished thereby We are sanctified 3. The way and means whereby this effect proceedeth from the Will of God namely through the Offering of the Body of Jesus Christ in opposition to Legal Sacrifices 4. The manner of it in opposition unto their Repetition it was once for all But the sense of the whole will be more clear if we consider the end aimed at in the first place namely the Sanctification of the Church And sundry things must be observed concerning it 1. That the Apostle changeth his Phrase of Speech into the first person we are Sanctified that is all those Believers whereof the Gospel Church-State was constituted in opposition unto the Church-State of the Hebrews and those that did adhere unto it so he speaks before as also Chap. 4. 3. We who have believed do enter into Rest. For it might be asked of him you that thus overthrow the Efficacy of Legal Sacrifices what have you your selves attained in your relinquishment of them We have saith he that Sanctification that Dedication unto God that Peace with him and that Expiation of Sin that all those Sacrifices could not effect And observe 1. Truth is never so effectually declared as when it is confirmed by the experience of its Power in them that believe it and make profession of it This was that which gives them the confidence which the Apostle exhorts them to hold fast and firm unto the end 2. It is an Holy Glorying in God and no unlawful boasting for Men openly to profess what they are made partakers of by the Grace of God and Blood of Christ. Yea it is a necessary duty for Men so to do when any thing is set up in competition with them or opposition unto them 3. It is the best security in differences in and about Religion such as these wherein the Apostle is ingaged the greatest and highest that ever were when Men have an Internal Experience of the Truth which they do profess 2. The words he useth are in the Preterperfect tense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and relate not only unto the things but the time of the Offering of the Body of Christ. For although all that is intended herein did not immediately follow on the Death of Christ yet were they all in it as the Effects in their proper cause to be produced by virtue of it in their times and seasons and the principal effect intended was the immediate consequent thereof 3. This end of God through the Offering of the Body of Christ was the Sanctification of the Church we are Sanctified The principal Notion of Sanctification in the New Testament is the effecting of real Internal Holiness in the persons of them that do believe by the change of their Hearts and Lives But the word is not here so to be restrained nor is it used in that sence by our Apostle in this Epistle or very rarely It is here plainly comprehensive of all that he hath denied unto the Law Priest-hood and Sacrifices of the Old Testament with the whole Church-State of the Hebrews under it and the effects of their Ordinances and Services As 1. A compleat Dedication unto God in Opposition unto the Typical one which the people were partakers of by the sprinkling of the Blood of Calves and Goats upon them Exod. 24. 2. A compleat Church-state for the Celebration of the Spiritual Worship of God by the Administration of the Spirit wherein the Law could make nothing perfect 3. Peace with God upon a full and perfect Expiation of Sin which he denies unto the Sacrifices of the Law ver 1 2 3 4. 4. Real Internal purification or sanctification of our Natures and Persons from all inward Filth and Defilement of them which he proves at large that the Carnal Ordinances of the Law could not effect of themselves reaching no farther than the Purification of the Flesh. 5. Hereunto also belong the priviledges of the Gospel in Liberty Boldness immediate Access unto God the means of that Access by Christ our High-Priest
the former instances so it is here there are two parts of this aggravation The first taken from the Object of their sin the Spirit of Grace The second taken from the manner of their opposition unto him they do him despight The holy Spirit of God promised and communicated under the Gospel by Jesus Christ from the Father as the Author and cause actually communicating and applying of all Grace unto the souls of them that believe is this Spirit of Grace And this carries in it innumerable aggravations of this Sin This Person the holy Spirit of God God himself his Communication of grace and mercy in the accomplishment of the most glorious Promises of the Old Testament was he whom these Apostates renounced But there is a peculiar notion or consideration of the Spirit with respect whereunto he is sinned against and that is this That he was peculiarly sent given and bestowed to bear witness unto the Person Doctrine Death and Sacrifice of Christ with the glory that ensued thereon John 16. 4. 1 Pet. 1. 12. And this he did various wayes For by him the souls of multitudes were converted unto God their eyes enlightned their minds sanctified their lives changed By him did those who believed come to understand the Scriptures which before were as a sealed book unto them were directed encouraged supported and comforted in all that they had to do and suffer for the name of Christ. By him were all those mighty works wonders signs and miracles wrought which accompanied the Apostles and other preachers of the Gospel at the beginning Now all these things and the like effects of his Grace and Power on all who made profession of the Gospel were owned believed and avowed to be the works of the holy Spirit as promised in the dayes of the Messiah and they pleaded the evidence of them unto the confusion of all their adversaries This therefore was done also by these Apostates before their Apostasie But now being fully fallen off from Christ and the Gospel they openly declared that there was no testimony in them unto the truth but all these things were either diabolical delusions or phanatical misapprehensions that indeed there was nothing of truth reality or power in them and therefore no argument to be taken from them unto the confirmation of the truth of Christ in the Gospel Now this proceeding from them who had once themselves made the same profession with others of their truth and reality gave the deepest wound that could be given unto the Gospel For all the adversaries of it who were silenced with this publick testimony of the holy Spirit and knew not what to say considering the many miracles that were wrought did now strengthen themselves by the confession of these Apostates that there was nothing in it but pretence and who should better know than those who had been of that Society There are no such cursed pernicious Enemies unto Religion as Apostates Hence are they said to do despite unto the Spirit of Grace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They do injure him so far as they are able The word includes wrong with contempt And this they did upon a twofold account For 1. The works many of them which he then wrought were eminent and evident effects of divine Power and to ascribe such works unto another cause is to do despite unto him 2. They did so principally in that by all his works and in the whole dispensation of him he gave testimony unto Christ in the Gospel And what greater despite and wrong could be done unto him then to question his truth and the veracity of his testimony No greater despite can be done unto a man of any reputation than to question his truth and credit in that wherein he engageth himself as a witness And if lying unto the Holy Ghost is so great a sin what is it to make the Holy Ghost a Liar Herein did such persons do him despite For notwithstanding the publick testimony he gave in with and by the preaching of the Gospel they rejected it as a fable in despising his Person and Authority All these great and terrible Aggravations are inseparable from this sin of Apostasie from the Gospel above those of any sin against the Law of Moses whatever They were none of them in the vilest sin prohibited by the Law under capital punishment Hence therefore the Apostle 2. Proposeth it unto the Judgment of the Hebrews of how much sorer punishment They suppose a sinner guilty of this sin shall be Judged worthy above what was inflicted on the wilful transgressors of the Law And there is included herein 1. That such a sinner shall be punished Apostates may flatter themselves with impunity but in due time punishment will overtake them How shall they escape who neglect so great Salvation Much less shall they not do so by whom it is thus despised in all the causes of it 2. That this shall be a sore a great and an evil punishment which is included in the note of comparison far greater punishment such as men shall be able neither to abide nor to avoid 3. Comparatively it shall be a sorer Punishment then that which was appointed for wilfull Transgressions of the Law which was Death without Mercy 4. That the degree of its exceeding that punishment is inexpressible Of how much sorer None can declare it as the Holy Ghost expresseth himself when he would intimate unto our minds that which we cannot absolutely conceive and apprehend 1 Pet. 4. 17 18. But whereas that punishment was Death without Mercy wherein could this exceed it I answer Because that was a temporal death only For though such sinners under the Law might and did many of them perish Eternally yet they did not so by vertue of the constitution of the Law of Moses which reached only unto temporal punishments But this punishment is Eternal that 's constantly proposed in the first place unto all impenitent Unbelievers and despisers of the Gospel See 2 Thes. 1. 6 7 8. Mark 16. 16 c. Yet so as not to exclude any other temporal Judgments in Spirituals or Naturals that may precede it Such was that whereunto the temporal destruction that was ready to come on these despiâ—ers did belong 3. The way whereby they are made Obnoxious unto it is that they are counted Worthy of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall receive neither more nor less but their due The Judge in this case is God himself as the Apostle declares in the next verse He alone knows he alone can justly determine what such Apostates are worthy of But in general that this shall unspeakably exceed that annexed unto the transgression of the Law is left unto themselves to judge suppose ye Ye know and take it for granted that the punishments under the Law to be inflicted on its transgressors by the Constitution and Sanction of it were all of them righteous for God was the Judge of this
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
In whatsoever we manage the Truth in all that we have to do in the Profession of it in speaking preaching conference instruction it is all to be managed in Love to the whole Body or we had as good let it alone And the End of all is Edification in Love that is either by Love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is frequent or in Love seeing in the increase or inlargement thereof doth our Edification principally consist For as Love edifieth 1 Cor. 8. 1. is the principal means of the Edification of the Church so it is it self in its increase a principal part of Edification A Church abounding in Love is a Church well built up in its Faith And this also farther evinceth the necessity of this Duty and Grace The Communion of Saints in any thing else without this is a deceitful figment 4. Without this Love we are of no use in the Church of God Some men seem to be very useful by their Gifts and I wish that none do pride themselves in them or bear themselves high upon them For of themselves they are apt to puff us up But the very Truth is that without this Love and the constant exercise of it they are of little or no use unto the true spiritual Edification of the Church This our Apostle doth not only plainly affirm but also so largely argue as we need not further insist upon it 1 Cor. 13. For he doth not only compare the most excellent Gifts of the Spirit with it preferring it above them all but also declares that without it no man by virtue of those Gifts is of any better use in the Church than a little sounding Brass or a tinkling Cymbal ver 1 2 3. Wherefore we may consider 5. That whatever Grace any man seem to have whatever Profession he make of whatever use he appear to be if he have not this Love if he live not in the exercise of it he hath indeed no Grace in Truth nor any real Interest in the Benefits of the Gospel Faith where it is sincere worketh by Love Gal. 4. and that which doth not so is vain dead and useless Jam. 2. 14 15 16. If we love one another we are born of God and know God if we do not we know not God whatever we pretend for God is Love 1 Joh. 4. 7 8. And many other considerations of the like nature might be called over from whence it is manifest what ground the Apostle had to lay so great weight as he doth on that Love which he hath observed among the Hebrews I cannot pass by this subject wholly without a little farther pressing the necessity of the obtaining and due exercise of this Grace I know not how it comes to pass but so it is that men are harrassed continually about want of Love with Writings keen and invective yet little Fruits do we see to come thereof And the plain reason of it is because the Love which men so contend for is confined to that practice in and of Ecclesiastical Communion whose measures they have fixed to themselves If you will do thus and thus go in such or such ways so or so far leave off such ways of Fellowship in the Gospel as you have embraced and think according unto the mind of God then you have Love else you have none at all How little either Unity or Love hath been promoted by such Principles and Practices is now evident yea how much Divisions Animosities and mutual Alienations of minds and affections have been increased by them For my part I should be sorry that any man living should out-go me in earnest desires that all the people of God were agreed and united as in Faith and Love so also in the same way of Worship in all things However I know my desires unto that End are sincere But that there can be no Love or no due exercise of it until that be accomplished I am not perswaded I do not believe yea I judge that if ever it be it will rather be the effect and fruit of Love than the cause of it Let us therefore all lay hold on the present season and not lose the exercise of Love whilst we contend about it I know no way wherein I judge that any who fear God in the world do walk at this day that is in and of it self inconsistent with Gospel Love or a real Obstruction to the exercise of it If any such there be it is really to be abhorred And the more semblance there is of such an Evil in any opinion way or practice the more it is to be suspected But to charge this upon the gathering of Professors of the Gospel and Obedience unto Christ into particular Congregations or especial Societies for Church Administrations hath an appearance at least of Envy Ill-will and Ignorance For none of the Institutions of Christ such as this is can either directly or by any just consequences obstruct that Love which he requireth of his Disciples and which indeed they are all suited to promote And this of particular Churches is an effect of the Wisdom of Christ providing a way for the constant and due exercise of that Love towards some which is to be extended unto all as opportunities are offered And those who would perswade us to forsake these Assemblies and to break up their Societies that returning into the larger Communion of the many we may have and exercise Love do but perswade us to cast away our Food that we may be strong and to throw away our Cloathes that we may be warm Let us therefore not wait for other seasons nor think any outward thing previously necessary unto the due discharge of this great Duty of the Gospel We are in our way let us go about our work And I shall only at present give a few Cautions against the common hinderances of it because it must yet be spoken unto again immediately 1. Take heed of a froward natural temper Wherever this is predominant it either weakens Love or sullies the Glory of its exercise Some good persons have naturally so much of the Nabal in them that a man scarce knows how to converse with them They mingle all the sweet fruits of Love with so much harshness and sowrness as makes them ungrateful unto those who most need them I think it is a mistake that Grace only subdues our sinful corruptions it will if cared for and used as it ought cure our natural Dispositions so far as any evil or occasion of evil is as it were incorporated with them If it maketh not the froward meek the angry patient the peevish and morose sweet and compliant how doth it make the Leopard lye down with the Kid and the Wolf dwell with the Lamb Isa. 11. 6. And it is not enough considered how great a Lustre is put upon the exercise of Love when it is accompanied with a natural condescension compliance and benignity 2. Watch against the
works in all of them Wherefore if we see a man slothful negligent careless in the Duties of Religion we may be sure that one carnal Affection or other is powerful in him 3. As to the general effects of this spiritual Sloth they may be reduced unto these three Heads 1 A neglect of known Duties in matter or manner Known Duties of Professors are either publick or private And I call them known because they are both acknowledged by all so to be and themselves are under the Conviction of their so being But where this sloth is predominant clear Duties will be debated What more clear Duty than that we should open our hearts unto Christ when he knocketh or diligently receive those Intimations of his Love and his Mind which he tendereth in his Ordinances Yet this will a Soul dispute about and debate on when it is under the power of sloth Cant. 5. 2 3. And it doth so actually when it doth not take diligent heed unto the Dispensation of the word Wherefore omission of Duties in their seasons and opportunities whether publick or private whether of Piety or Charity of Faith or Love or the performance of them without life and delight meerly to comply with custom or satisfie Convictions is an evidence of a Soul growing up under a sinful sloth unto a ruining security 2 Regardlesness of Temptations and Dangers by them is another general effect hereof These beset us on every hand especially they do so with reference unto all Duties of Obedience In watchfulness against them a conflict with them and prevalency over them doth our warfare principally consist And without a due regard unto them we can neither preserve the Life nor bring forth the fruits of Faith Herein spiritual sloth will make us careless When men begin to walk as if they had no Enemies as if in their course of life their converse their callings and occasions there were no Snares nor Temptations Spiritual sloth hath possessed their minds 3 Weariness and heartless despondencies in a time of Troubles and Difficulties is another effect hereof And unto these Heads may all its particular pernicious effects and consequences be reduced And this brief Description of Spiritual sloth in its Nature Causes and Effects is a sufficient Eviction of our Assertion so that I need no farther confirmation Secondly In the positive Directions given and the Encouragement adjoyned there is an Example proposed and a Duty enjoyned with respect thereunto The Persons whose Example is prescribed are mentioned here only indefinitely be followers of them which in the ensuing Verse he brings down to the Instance of Abraham For dealing with them who greatly gloried in having Abraham for their Father no example more pertinent and cogent could be proposed unto them to let them know that Abraham himself obtained not the Promises any other way than what he now proposeth unto them And as our Saviour had told them that if they would be the Children of Abraham they must do the works of Abraham otherwise their boast of his being their Father would stand them in no stead so our Apostle shews them the like necessity of his Faith and Patience in particular Besides he was in the next Chapter of necessity to prefer Melchisedec as a Type of Christ before him and above him Andtherefore as he had in an alike case before dealt with Moses he would take the advantage hereof giving him his due commendation that he might not seem to derogate any thing from him And this he doth in that Instance wherein he becameto have his greatest honour or to become the Father of the faithful The Persons therefore included in the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the Patriarchs of the Old Testament It is true it is so expressed as that those who were at present real sincere sound Believers might be intended or those who had fallen asleep in the Faith of the Gospel But as he deals on all occasions with these Hebrews with Instances and Examples out of the Old Testament as we have seen and considered it at large in the third Chapter so his immediate expressing of Abraham as the principal of those which he intended confines his Design unto those under that Dispensation Plainly he designs them whom unto the same purpose he enumerates afterwards in particular with the Instances of their Faith chap. 11. Nor is there any difficulty in the variety of his expressions concerning them Of those in the Eleventh Chapter he says that all died in Faith and obtained a good report on the account thereof but received not the Promises ver 13 39. Of those in this place that through Faith and Patience they inherited the Promises But it is one thing to receive the Promises and another to inherit the Promises By receiving the Promises chap. 11. the Apostle respects the actual Accomplishment of the great Promise concerning the exhibition of Christ in the Flesh. This they neither did nor could receive who died before his Incarnation But the inheriting of the Promises here intended is a real participation of the Grace and Mercy proposed in them with Eternal Glory This they all received being saved by Faith even as we Acts 15. 10 11. Heb. 4. 2. Concerning these Persons he proposeth to them the way that they took and the end that they attained The way they took was by Faith and Patience or long-suffering Some think that here is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that a constant enduring Faith is only intended But their Faith and the constant exercise of it against oppositions is rather proposed unto them under the name of Faith For that by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a distinct Grace or Duty is intended is manifest from ver 15. where Abrahams carriage upon his believing and receiving the Blessing is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after he had patiently endured What was that Faith or of what kind which is here ascribed unto the Patriarchs is evident from the Context For it was that Faith which had the especial Promise of God in Christ for its Object Not a general not a common Faith but that which respected the Promise given from the foundation of the world and expresly renewed unto Abraham Some amongst us wholly deny this kind of Faith and beyond the belief of the truth or veracity of God in general will not allow an especial Faith with respect unto the Covenant and the Promise of Grace in Christ Jesus whereas indeed there is no other Faith true useful saving and properly so called in the world It is true this especial Faith in the Promise supposeth Faith in general with respect unto the truth and veracity of God nor can be without it But this may be and is in many where the other is not yea where it is despised This therefore was the Faith which was here recommended and proposed unto us The especial Object of it was the Messiah or Christ himself as a Saviour from sin with
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say we that fly for Refuge Qui cursum corripiunt It is the Judgement of many that here is an Allusion unto him who had slain a man unawares under the Law whose safety and life depended on his speedy flight unto one of the Cities of Refuge Numb 35. 11 12. And hereunto our Translators had undoubtedly respect whereon they rendered the word flying for Refuge And indeed the word it self signifies such an Action as is there ascribed unto the man-slayer For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly cursum corripere hath respect unto two things 1 An apprehension of Danger or a real surprisal with it whereon a man takes his flight for Deliverance And so it was with the man-slayer his apprehension of the approach of the Avenger of Blood to take away his Life stirred him up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fly from the place and condition wherein he was lest Evil should overtake him 2 Speed and Diligence in an endeavour to attain that place or company or End which a man proposeth unto himself as the means of his Deliverance and whereby he hopes to find safety He that doth so fly casts off all Tergiversation stirs up himself gives no place to sloth or vain hopes and useth his utmost diligence in the pursuit of his safety And hereby doth the Holy Ghost lively express the state and condition of all the Heirs of Promise in this matter In themselves by Nature as they are Children of the first Adam they are all exposed upon the Guilt of Sin Original and Actual unto the Sentence of the Law God by various means is pleased to awaken them unto the consideration of the Danger wherein they are the Execution of that Curse which they are obnoxious unto being impendent over them In this Condition they see a necessity of seeking out for Relief as knowing that if it be not obtained they must perish and that Eternally Love of Sin compliance with the World hopes of Righteousness of their own do all endeavour variously to retard and hinder them in their Design But when God proceeds to shut them up to sharpen their Convictions and continually to represent their Condition unto them giving them to conclude that there is no hope in their present Condition at length they stir up themselves unto a speedy flight to the Hope set before them in the Promise And That is the second thing to be enquired into namely what is this Hope that is set before us and how it is so 1 Most Expositors take Hope here by a Metonymy of the Subject for the thing hoped for that is Grace and Glory Justification and Salvation by Jesus Christ. These things are the subject matter of the Promises which we desire and hope after And unto these we may be said to fly for Relief or Refuge when in our expectation of them we are supported and comforted 2 Some take Hope subjectively for the Grace of Hope it self And this we are said to fly unto that is speedily to betake our selves unto the exercise of it as founded in the Promises of God foregoing all other expectations wherein we shall find assured Consolation 3 Hope by a metonymy of the effect for the Cause may express the Promise it self which is the cause and means of ingenerating Hope in us And this I take to be the proper meaning of the place and which is not exclusive of the other senses mentioned The Promise being proposed unto us is the Cause and Object of our Faith on the account of the Faithfulness of God therein Faith brings forth Hope whose Object is the same Promise or the good things thereof as proposed from the same Faithfulness Thence is it self called the Hope as that without which we could have none there being neither Cause of it nor Object for it And this Hope is said to be set before us or to be proposed unto us which it is in the Declaration of the Promise or the Dispensation of the Gospel Therein it is proposed as the Object of our Faith and Hope as the means of the strong Consolation which God is so abundantly willing that we should receive And this renders the whole Metaphor plain and easie For it is evident how the Promise and all that we hope for thereby is set before us and proposed unto us in the Gospel as also how we fly or betake our selves thereunto in all distresses for Relief And it is more natural to allow of this metonymical expression in the word Hope than to admit of so rough a Catachresis in the other part of the words wherein the Grace of Hope within us should be said to be set before us Thirdly With respect hereunto we are said to fly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to lay hold on fortiter apprehendere constanter retinere The signification of this word frequently used by our Apostle I have on sundry occasions before declared It is injecta manu totis viribus retinere to hold fast what we lay hold on with all our might and power There will be many endeavours to strike off the hand of Faith from laying hold on the Promise and many more to loosen its hold when it hath taken it But it is in its Nature and it is a part of our Duty strongly to lay hold upon and firmly to retain the Promise when we have reached unto it And there seems in the whole Metaphor to be an Allusion unto those who run in a Race For whereas they have a Prize or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set before them they first stir up themselves with all their strength to speed towards the mark which when they have attained they both lay fast hold on and bear it away with them as their own So is it with Believers as to the Promise proposed unto them or set before them They reach out after it lay hold upon it reserve it as to their Interest in it as the only means of their Deliverance and Salvation and of that Consolation which in every condition they stand in need of And from the words so opened we may observe that Sense of Danger and Ruine from sin is the first thing which occasions a Soul to look out after Christ in the Promise It is implied in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which includes a respect unto Danger to be avoided whence we render it fly for Refuge As the Lord Christ came to seek and save that which was lost to call not the Righteous but sinners to Repentance to be a Physician to the sick and not to the whole so if men are not sensible of their lost condition of the sin and sickness of their Souls they will never in good earnest look out after him And therefore as those by whom Conviction of Sin and Humiliation for it are despised as they are by many Christ himself also who is the End of the Law and all its Convictions for
then actually existent he could not be Tithed in his own Person Nor is the Apostle dubious of the Truth of the Consequent which he urgeth from this Observation as if he had said prope dixerim which is supposed as one signification of this Phrase Only the Instance being new and he Arguing from what was virtual only as if it had been actual he gave his Assertion this Qualification This is spoken upon an allowance of the common acceptation of the sence of these words among Interpreters For my part I rather incline to judge that he useth this Phrase for as much as ut verbo dicam to sum up the whole in a word To put an Issue unto this Dispute between the Levitical Priesthood and that of Melchisedec I say that not only Abraham but even Levi himself was Tithed by him 2. His Assertion is That Levi who received Tithes was Tithed in Abraham namely when Abraham gave the Tithes of all to Melchisedec By Levi he intendeth not the Person of Levi absolutely the Third Son of Jacob but his Posterity or the whole Tribe proceeding from him so far as they were Interested in the Priesthood For Levi himself never received Tithes of any the Priesthood being erected in his Family long after his Death in the Person of his Great Grandchild Aaron So then Levi who received Tithes is the same with the Sons of Levi who received the Priesthood ver 5. Namely in their several Generations unto that Day Of this Levi it is affirmed that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He was Tithed or paid Tithes in Abraham or through him and by him as the word is When Abraham himself gave Tithes to Melchisedec he did it not in his own Name only but in the Name of himself and his whole Posterity And this upon the Principles before laid down and vindicated proves the Preeminence of the Priesthood of Melchisedec above that of the House and Family of Levi. All the Difficulty of the Argument lies in the Proof of the Assertion namely That Levi did indeed so pay Tithes in Abraham This the Apostle therefore proves by the Observation which he lays down ver 10. For he was yet in the Loyns of his Father when Melchisedec met him The force of this Proof seems to depend on a double Principle 1. That Children the whole Posterity of any one are in his Loyns before they are Born And this Principle is sure in the Light of Nature and common Reason they are in them as the Effect in its Cause nor have they any future existence but with Relation unto their Progenitors even the remotest of them 2. That what any one doth that all his Posterity are esteemed to do in and by him But it is certain that this Rule will not generally hold nor indeed will it ever do so absolutely without some other cogent Circumstances By Humane Laws the Crimes of Men reflect dishonour in some cases on their Families and on the other side they entail the Honour which by their worth they have acquired on their Posterities What a Man also gives away of his Estate unto Publick Uses as in the Foundation of Schools or Hospitals his Children may be said to do it in him because so much is decreased from their Inheritance As here what Abraham gave to Melchisedec it was alienated from his Posterity Levi among the rest But none of these things reach the case in hand or are sufficient to give Force or Evidence unto the Reasoning of the Apostle Wherefore to find them out sundry things must be observed which are manifest Truths in themselves and on the Supposition whereof the Apostle's Argument stands firm 1. That Abraham was now called of God and separated unto his Service so as to be the Foundation of a new Church in the World And there is a Relation unto such an Original Stock in all the Branches beyond what they have unto any other intermediate Progenitors Hence all the Idolatrous Nations in the World constantly made the first Persons from whom they derived their Original of whose Off-spring they would be â—ccounted their gods whom they Worshipped These were their Joves indigites their Home-born Deities whom they Honoured and whose Honours they thought descended unto them by Inheritance 2. He had now received the Promise that God would be a God unto him and his Seed after him whereby all his Posterity were taken into Covenant with him and hereon Abraham Covenanted with God in the Name of and as the great Representative of all his Seed And such Covenants are the Foundation of all Order and Rule in this World For after Persons or a People have Covenanted into such Agreements in Government and as to the Administration of Common Right among themselves provided the terms whereon they have agreed be good and suitable unto the light of Nature their Posterity are not at Liberty to alter and change them at their Pleasure For whereas they derive all their Right and Inheritances from their Progenitors they are supposed in them to have consented unto all that was done by them 3. Hereon what God said and did unto Abraham he said it and did it unto all his Seed in him The Promises were theirs and the Inheritance was theirs yea what God is said to give unto Abraham so often namely the whole Land of Canaan was never actually made good unto him in his own Person no not a Foot 's breadth But he received the Grant of it as a Representative of his Posterity who 400 Years after had the actual Possession of it 4. What Abraham did Solemnly in Obedience unto God by virtue of the Covenant as a Publick Condition thereof he did undertake in it for his Posterity and performed it in their Name And therefore God enjoyned him to bring all his Posterity under the Token of that Engagement in Circumcision so soon as they were capable thereof And on the other hand God continually affirms that he would do them good because of his Oath and Engagement unto Abraham seeing they were intended therein Wherefore 5. Abraham in this Solemn Address unto God by Melchisedec the Type of Christ wherein he expressed his Covenant-Obedience unto him was the Representative of all his Posterity and in particular of Levi and all the Priests that Descended from him And having now received the whole Land by virtue of a Covenant in the behalf of his Posterity that it should be theirs though he himself had never Possession of it nor in it he doth in the Name of his Posterity and as their Representative give the Tenths unto God by Melchisedec as that Chief Rent which God for ever reserved unto himself upon his Grant When the People came actually to Possess the Land they held it always on this Condition That the Tenths of all should be given unto God And this Abraham in his taking seisin of it for them paid in their Name So truly and virtually was Levi himself Tithed in the Loyns of
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
off is the expression of this state of nature Ephes. 2. 13. You were sometimes afar off And whatever accompanieth that state in wrath and curse upon men in fear bondage the power of sin and enmity against God within them in obnoxiousness unto misery in this world and eternal Destruction hereafter is comprized in that expression It is to be far from the Love and Favour of God from the knowledge of him and obedience unto him Wherefore our drawing nigh unto God denotes our delivery and recovery from this estate So it is expressed in the place named But now in Christ Jesus ye who were sometimes afar off are made nigh by the blood of Christ. To represent this all the Acts of solemn worship which respected the Sacrifice of Christ were called Approximations And hereunto unto this drawing nigh to God or that we may so do two things are required 1. A Removal of whatever kept us at a Distance from God And the things of this nature were of two sorts 1. What was upon us from God for our sin and Apostacy This was his wrath and curse And these were declared in the publishing of the Law on mount Sinai with the terrible appearances and dreadful voices that accompanied This made the People stand afar off Exod. 20. 21 as an Emblem of their condition with respect unto the Law 2 Guilt within with its consequences of fear shame and Alienation from the life of God Unless these things of the one sort and the other those upon us and those within us be taken away and removed we can never draw nigh unto God And to secure our Distance they were enrolled in an hand-writing as a Record against us that we should never on our own account so much as endeavour any Access unto him Ephes. 2. 14. Col. 2. 14. How they were removed by the bringing in of the better Hope that is by the Priesthood of Christ the Apostle declares in this Epistle as we shall see God willing in our Progress This neither was nor could be done by the Law or its Ordinances neither the Moral preceptive part of it nor the Ceremonial in all its Rites and Sacrifices could of themselves expiate sins make Attonement for our Apostacy turn away the wrath of God nor take away Guilt fear bondage and Alienation out of the minds of men 2. There is moreover required hereunto that upon the Justification and Acceptation of our Persons we have Faith Liberty Boldness Confidence and Assurance given unto us in our coming unto God And this cannot be without the Renovation of our natures into his Image the quickning of our souls with a new Principle of Spiritual life and Ability unto all Duties of acceptable Obedience All these things are required unto our drawing nigh unto God or unto a state of Reconciliation Peace and Communion with him And we may observe 1. Out of Christ or without him all Mankind are at an unconceivable Distance from God And a Distance it is of the worst kind even that which is an effect of mutual Enmity The cause of it was on our part voluntary and the effect of it the height of misery And however any may flatter and deceive themselves it is the present condition of all who have not an Interest in Christ by Faith They are far off from God as he is the Fountain of all Goodness and Blessedness inhabiting as the Prophet speaks the parched places of the wilderness and shall not see when Good cometh Jerem. 17. 6. far from the dews and showers of grace or mercy far from divine love and favour cast out of the bounds of them as Adam our of Paradise without any hope or power in themselves to return The flaming sword of the Law turns every way to keep them from the Tree of Life Yet are they not so far from God but they are under his wrath and curse and whatever of misery is contained in them Let them fly whither they please wish for Mountains and Rocks to fall on them as they will do hereafter hide themselves in the Darkness and Shades of their own Ignorance like Adam among the Trees of the Garden or immerge themselves in the pleasures of sin for a season all is one the wrath of God abideth on them And they are far from God in their own minds also being alienated from him Enemies against him and in all things made up with Sathan the Head of the Apostacy Thus is it and unconceivably worse with all that embrace not this better Hope to bring them nigh unto God 2. It is an effect of infinite condescension and Grace that God would appoint a way of Recovery for those who had willfully cast themselves into this wofull Distance from him Why should God look after such Fugitives any more He had no need of us or our services in our best condition much less in that useless depraved state whereinto we had brought our selves And although we had transgressed the Rule of our moral dependance on him in the way of obedience and thereby done what we could to stain and eclipse his Glory yet he knew how to repair it unto Advantage by reducing us under the order of Punishment By our sins we our selves come short of the Glory of God but he could lose none by us whilst it was absolutely secured by the Penalty annexed unto the Law When upon the entrance of sin he came and found Adam in the bushes wherein he thought foolishly to hide himself who could expect Adam did not but that his only design was to apprehend the poor rebellious Fugitive and give him up to condign Punishment But quite otherwise above all thoughts that could ever have entred into the Hearts of Angels or men after he had declared the nature of the Apostacy and his own indignation against it he proposeth and promiseth a way of Deliverance and Recovery This is that which the Scripture so magnifies under the names of Grace and Love of God which are beyond expression or conception Joh. 3. 16. And it hath also that lustre frequently put upon it that he dealt not so with the Angels that sinned which manifests what condition he might have left us in also and how infinitely free and Soveraign that Grace was from whence it was otherwise Thence it was that he had a desire again unto the works of his hands to bring poor mankind near unto him And whereas he might have recalled us unto himself yet so as to leave some marks of his displeasure upon us to keep us at a greater Distance from him than that we stood at before as David brought back his wicked Absalom to Jerusalem but would not suffer him to come into his Presence He chose to act like himself in infinite wisdom and grace to bring us yet nearer unto him than ever we could have approached by the Law of our Creation And as the Foundation means and Pledge hereof he contrived and brought forth that most glorious and
behalf This Schlictingius observes and is aware what will ensue thereon against his pretensions which he endeavours to obviate Mirum saith he porrò alicui videri posset cur D. Auctor de Christi sacerdotio in superioribus in sequentibus agens derepente eum sponsorem foederis non verò sacerdotem vocet Cur non dixerit tantò praestantioris foederis factus est sacerdos Jesus hoc enim planè requirere videtur totus orationis contextus Credibile est in voce sponsoris sacerdotium quoque Christi intelligi Sponsoris enim non est solùm alieno nomine quippiam promittere fidem suam pro alio interponere sed etiam si ita res ferat alterius nomine id quod spopondit praestare In rebus quidem humanis si id non praestet is pro quo sponsor fide jussit hic verò propter contrariam causam nam prior hic locum habere non potest nempe quatenus ille pro quo spopondit Christus per ipsum Christum promissa sua nobis exhibet quâ in re praecipuè Christi sacerdotium continetur Answ. 1. It may indeed seem strange unto any one who imagineth Christ to be such a Surety as he doth why the Apostle should so call him and so introduce him in the Description of his Priestly Office as that which belongeth thereunto But grant what is the proper work and duty of a Surety and who the Lord Jesus was a Surety for and it is evident that nothing more proper or pertinent could be mentioned by him when he was in the Declaration of that office 2. He confesseth that by his exposition of this Suretiship of Christ as making a Surety for God he contradicteth the nature and only notion of a Surety among men For such a one he acknowledgeth doth nothing but in the defect and inability of them for whom he is ingaged and doth undertake He is to pay that which they owe and to do what is to be done by them which they cannot perform And if this be not the notion of a Surety in this place the Apostle makes use of a word no where else used in the whole Scripture to teach us that which it doth never signifie among men which is improbable and absurd For the sole Reason why he did make use of it was that from the Nature and Notion of it among men in other Cases we may understand the signification of it what he intends by it and what under that name he ascribes unto the Lord Jesus 3. He hath no way to solve the Apostles mention of Christs being a Surety in the Description of his Priestly Office but by overthrowing the nature of that Office also For to confirm this absurd notion that Christ as a Priest was a Surety for God he would have us believe that the Priesthood of Christ consists in his making effectual unto us the Promises of God or his effectual Communicating of the Good things promised unto us the falshood of which notion really destructive of the Priesthood of Christ I have elsewhere at large detected and confuted Wherefore seeing the Lord Christ is the Surety of the Covenant as a Priest and all the sacerdotal Actings of Christ have God for their immediate Object and are performed with him on our behalf he was a Surety for us also It remaineth that we enquire positively how the Lord Christ was the Surety of the New Covenant and what is the benefit we receive thereby And unto this purpose we must first consider that opinion of some that the whole end of the Mediation of Christ was only to procure the New Covenant although at first view it be irreconcileable unto the nature and notion of a Surety For a Surety is not the Procurer of that whereofhe is the Surety but only the undertaker for its Accomplishment But we must more distinctly consider this Assertion and in what sense Christ may be said to procure the New Covenant by his Death and Mediation And to this end we must observe that the New Covenant may be considered divers ways in various respects 1. In the Designation and Preparation of its Terms and Benefits in the Counsel of God And this although it have the nature of an Eternal Decree yet is it distinguished from the Decree of Election which first and properly respects the Subjects or Persons for whom Grace and Glory are prepared For this respects the Preparation only of that Grace and Glory as to the way and manner of their Communication It is true this Purpose or Counsel of Gods Will is not called the Covenant of Grace which is the expresse declared exemplification of it The Covenant of Grace I say is only the Declaration of this Counsel of Gods VVill accompanied with the Means and Powers of its Accomplishment and the Prescription of the ways whereby we are to be interested in it and made partakers of the Benefits of it But in the enquiry after the procuring Cause of the New Covenant it is the first thing that ought to come under consideration For nothing can be the procuring Cause of the Covenant which is not so of this Spring and Fountain of it of this Idea of it in the mind of God But this is no where in the Scripture affirmed to be the effect of the Death or Mediation of Christ and so to ascribe it is to overthrow the whole freedom of Eternal Grace and Love Neither can any thing that is absolutely Eternal as is this Decree and Counsel of God be the effect of or be procured by any thing that is External and Temporal And besides it is expresly assigned unto absolute Love and Grace see Ephes. 1. 4 5 6. with all those places where the Love of God is assigned as the sole cause of the Designation of Christ unto his Office and the sending of him 2. It may be considered with respect unto the Federal Transactions between the Father and Son concerning the Accomplishment of this counsel of his Will What these were wherein they did consist I have declared at large in my Exercitations Neither do I call this the Covenant of Grace absolutely nor is it so called in the Scripture But it is that wherein it had its establishment as unto all the ways means and ends of its Accomplishment and all things so disposed as that it might be effectual unto the Glory of the Wisdom Grace Righteousness and Power of God Wherefore the Covenant of Grace could not be procured by any means or cause but that which was the cause of this Covenant of the Mediator or of God the Father with the Son as undertaking the work of Mediation And as this is no where ascribed unto the Death of Christ in the Scripture so to assert it is contrary unto all spiritual Reason and understandings Who can conceive that Christ by his Death should procure the Agreement between God and him that he should dye 3. With respect unto the Declaration of it
this you may call Gods making or establishing of it with us if you please though making of the Covenant in the Scripture is applyed only unto its Execution or actual Application unto Persons But this Declaration of the Grace of God and the Provision in the Covenant of the Mediator for the making of it effectual unto his Glory is most usually called the Covenant of Grace And this is twofold 1. In the way of a singular and absolute Promise as it was first declared unto and thereby established with Adam and afterwards with Abraham This is the Declaration of the Purpose of God or the free Determination of his VVill as to his dealing with sinners on the supposition of the fall and the forfeiture of their first Covenant state Hereof the Grace and VVill of God was the only Cause Heb. 8. 8. And the Death of Christ could not be the means of its procurement for he himself and all that he was to do for us was the substance of that Promise wherein this Declaration of Gods Grace and Purpose was made or of this Covenant of Grace which was introduced and established in the room of that which was broken and disanulled as unto the ends and benefits of a Covenant The substance of the first Promise wherein the whole Covenant of Grace was virtually comprized directly respected and expressed the giving of him for the Recovery of mankind from sin and misery by his Death Gen. 3. 15. VVherefore if he and all the benefits of his Mediation his Death and all the effects of it be contained in the Promise of the Covenant that is in the Covenant it self then was not his Death the procuring Cause of that Covenant nor do we owe it thereunto 2. In the additional prescription of the way and means whereby it is the will of God that we shall enter into a Covenant state with him or be interested in the benefits of it This being virtually comprized in the absolute Promise is expressed in other places by the way of the Conditions required on our part This is not the Covenant but the Constitution of the Terms on our part whereon we are made partakers of it Nor is the Constitution of these Terms an effect of the Death of Christ or procured thereby It is a meer effect of the Soveraign Wisdom and Grace of God The things themselves as bestowed on us communicated unto us wrought in us by Grace are all of them effects of the Death of Christ but the Constitution of them to be the Terms and Conditions of the Covenant is an Act of meer Soveraign Wisdom and Grace God so loved the VVorld as to send his only Begotten Son to dye not that Faith and Repentance might be the means of Salvation but that all his Elect might believe and all that believe might not perish but have Life Everlasting But yet it is granted that the Constitution of these Terms of the Covenant doth respect the federal Transactions between the Father and the Son wherein they were ordered to the Praise of the Glory of Gods Grace and so although their Constitution was not the Procurement of his Death yet without respect unto it it had not been VVherefore the sole cause of making the New Covenant in any sense was the same with that of giving Christ himself to be our Mediator namely the Purpose Counsel Goodnesse Grace and Love of God as it is every where expressed in the Scripture It may be therefore enquired what respect the Covenant of Grace hath unto the Death of Christ or what Influence it hath thereunto I Answer it hath a threefold respect thereunto 1. In that it was confirmed ratified and made irrevocable thereby This our Apostle insists upon at large Chap. 9. ver 15 16 17 18 19 20. And he compares his Blood in his Death and sacrifice of himself unto the sacrifices and their Blood whereby the old Covenant was confirmed purified dedicated or established ver 18 19. Now these sacrifices did not procure that Covenant or prevail with God to enter into it but only ratified and confirmed it and this was done in the New Covenant by the Blood of Christ in the way that shall be afterwards declared 2. He thereby underwent and performed all that which in the Righteousnesse and VVisdome of God required that the Effects Fruits Benefits and Grace intended designed and prepared in the New Covenant might be effectually accomplished and communicated unto sinners Hence although he procured not the Covenant for us by his Death yet he was in his Person Mediation Life and Death the only Cause and Means whereby the whole Grace of the Covenant is made effectual unto us For 3. All the Benefits of it were procured by him that is all the Grace Mercy Priviledges and Glory that God had prepared in the Counsel of his VVill and proposed in the Covenant or promises of it are purchased merited and procured by his Death and effectually communicated or applyed unto all the Covenanters by vertue thereof with other of his Mediatory Acts. And this is much more an eminent procuring of the New Covenant than what is pretended about the procurement of its Terms and Conditions For if he should have procured no more but this if we owe this only unto his Mediation that God would thereon and did grant and establish this Rule Law and Promise that Whosoever believed should be saved it was possible that no one should be saved thereby yea if he did no more considering our state and condition it was impossible that any one should so be These things being premised we shall now briefly declare how or wherein he was the Surety of the Covenant as he is here called A Surety Sponsor Vas Praes Fidejussor for us the Lord Christ was by his voluntary undertaking out of his rich Grace and Love to do answer and perform all that is required on our Parts that we may enjoy the Benefits of the Covenant the Grace and Glory prepared proposed and promised in it in the way and manner determined on by Divine wisdom And this may be reduced unto two Heads 1. He undertook as the Surety of the Covenant to answer for all the sins of those who are to be and are made Partakers of the Benefits of it That is to undergo the punishment due unto their sins to make Attonement for them by offering himself a propitiatory Sacrifice for their Expiation redeeming them by the price of his Blood from their state of misery and bondage under the Law and the Curse of it Isa. 53 4 5 6 10. Matth. 20. 28. 1 Tim. 2. 6. 1 Cor. 6. 20. Rom. 3. 25 26. Heb. 10. 5 6 7 8. Rom. 8. 2 3. 2 Cor. 5. 19 20 21. Gal. 3. 13. And this was absolutely necessary that the Grace and Glory prepared in the Covenant might be communicated unto us VVithout this undertaking of his and performance of it the Righteousness and Faithfulness of God would not permit that sinners such as
note of Inference 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is frequently made use of by our Apostle in this Argumentative Discourse as Chap. 2. 17. 3. 1. 8. 3. 9 18. 11. 19. and in this place ideo quapropter Nor is it any where else in the New Testament used for the Introduction of a Conclusion or Inference from Premises in a way of Argument And the causality which here it includes may respect the whole foregoing Discourse as asserting that which necessarily follows thereon Or it may have respect only unto the ensuing clause in this verse As if the Apostle had only intended in particular that the Lord Christ is able to save to the uttermost because he ever abideth But he rather seems to make an Inference from the whole foregoing Discourse and the close of the verse is onely an addition of the way and manner how the Lord Christ accomplisheth what is ascribed unto him by vertue of his Office Being such an High Priest as we have evidenced to be made by an Oath and abiding for ever he is able to save Considerations of the Person and Offices of Christ ought to be improved unto the strengthening of the Faith and encrease of the Consolation of the Church So they are here by the Apostle After the great and ample Declaration that he hath made of the Excellency of his Priestly Office with respect unto his Person he applies all that he hath spoken unto the incouragement of the Faith and Hope of them that endeavour to go to God by him And all those who explode such considerations and such improvements of them are no otherwise to be looked on but as persons utterly ignorant both of Christ and Faith in him 2. That which is inferred to be in this Priest is Power and Ability 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He is able He can This is the second time the Apostle ascribeth Power or Ability unto this Priest see Chap. 2. ver 18. and the Exposition thereof And it is not an Ability of nature but of Office that is intended An Ability of nature in Christ he had proved sufficiently in the first Chapter of the Epistle and that accompanied with Supreme Power or Authority over all But whereas as our Mediator he hath undertaken such Offices for us he is as such able to do no more than he is so by vertue of them or in the discharge of those Offices If therefore there be any thing needfull for us which although it may be supposed within the compasse of the Divine Power of the Son of God is yet not to be effected in a way of Office that as our Mediator he is not able for Hence doth our Apostle presse his Ability not absolutely but as the High Priest of the Church As if a man who is mighty in Wealth Riches and Power be also made a Judge It is one thing what he can do by his Might and Power another what he is able for and can do as a Judge And he who hath to deal with him as a Judge is to consider only what he is able for in the Discharge of that Office And he doth this partly to evince his preeminence above the High Priests of the Law For by reason of their personal Infirmities and the limited nature of their Office they were really unable to effect many things which the Church stood in need of from those that discharged that Office supposing them the only way of our approach unto God Were they never so ready Willing diligent and watchful yet they were not Able to do all that was necessary for the Church Being themselves sinful Men made Priests by the Law of a carnal Commandment and subject unto Death they had no Ability to effect in the Church what is expected from the Priestly Office But the Lord Christ our High Priest being free from all these Imperfections as he was a Priest He is Able But principaliy he insists upon it to encourage and confirm the Faith of the Church in him with respect unto this Office Wherefore having by many Demonstrations assured us of his Love and Compassion Chap. 2. and Chap. 5 there remains nothing but to satisfie us also of his Power and Ability And this he hath now evinced from the nature and dignity of his Office as vested in his Person This is the Ability here intended not an absolute Divine Power inherent in the Person of Christ but a Moral Power a Jus a Right and what can be effected in the just discharge of this Office And hereon The Consideration of the Office Power of Christ is of great use unto the Faith of the Church To this end we may observe 1. That the Foundation of all the Benefits which are received by Christ that is of the Spiritual and Eternal Salvation of the Church is laid in his condescension to undertake the Office of a Mediator between God and Man And as this was the greatest effect of Divine Wisdom and Grace so it is the first Cause the Root and Spring of all Spiritual Blessings unto us This the whole Scripture beareth Testimony unto Heb. 10. 7. 1 John 3. 16. This is the fundamental Article of Faith Evangelical And the want of laying this Foundation aright as it occasioneth many to Apostatize from the Gospel unto a natural Religion so it weakeneth and disordereth the Faith of many Believers But this is the first Ground of all Friendship between God and Man 2. Having undertaken that Office all the Actings of it for us and towards us or towards God in our behalf are circumscribed and limited by that Office We have no Ground of Faith to expect any thing from him or by him but what belongs unto the Office that he hath undertaken Neither are we in our Addresses unto him and expectations from him to consider him absolutely as God the Eternal Son of God only but as the Mediator between God and Man VVe can look for no more from a King but what he can justly do as a King nor any other Person in Office no more are we to look for from Christ himself 3. This Office of Christ in general as the Mediator and Sponsor of the New Covenant is distinguished into three especial Offices of a King a Prophet and a Priest Whatever therefore we receive from Christ or by him we do it as he acts in that threefold capacity or in one of those Offices a King a Priest or a Prophet VVhatever he hath done for us or continueth to do whatever he doth over us for us or towards us he doth it in and under one of these capacities For unto them may all his Office Relation unto us be reduced And the kindness of all those other Relations wherein he stands unto us as of a Shepherd the Bishop of our Souls of an Husband of a Brother a Friend he puts forth and exerciseth in the Acts and Actings of these Offices 4. All these Offices whether vested jointly in any one other Person or severally
first Covenant was Moses It was ordained by Angels in the hand of a Mediator Gal. 3. 19. And this was no other but Moses who was a Servant in the House of God Hebr. 3. 6. And he was a Mediator as designed of God so chosen of the people in that dread and consternation which befell them upon the terrible promulgation of the Law For they saw that they could no way bear the immediate presence of God nor treat with him in their own persons Wherefore they desired that there might be an Internuntius a Mediator between God and them and that Moses might be the person Deut. 5. 25 26 27. But the Mediator of the New Covenant is the Son of God himself For there is one God and one Mediator between God and man the man Christ Jesus who gave himself a ransom for all 1 Tim. 2. 4 5. He who is the Son and the Lord over his own House graciously undertook in his own Person to be the Mediator of this Covenant and herein it is unspeakably preferred before the Old Covenant 5. They differ in their subject matter both as unto Precepts and Promises the advantage being still on the part of the New Covenant For 1 The Old Covenant in the preceptive part of it renewed the Command of the Covenant of Works and that on their original terms Sin it forbad that is all and every sin in matter and manner on the pain of death and gave the promise of life unto perfect sinless obedience only Whence the Decalogue itself which is a Transcript of the Law of Works is called the Covenant Exod. 34. 28. And besides this as we observed before it had other Precepts innumerable accommodated unto the present condition of the People and imposed on them with rigor But in the New Covenant the very first thing that is proposed is the accomplishment and establishment of the Covenant of Works both as unto its Commands and Sanction in the obedience and suffering of the Mediator Hereon the Commands of it as unto the obedience of the Covenanters are not grievous the yoke of Christ being easie and his burden light 2. The Old Testament absolutely considered had 1 No promise of grace to communicate spiritual strength or to assist us in obedience nor 2 Any of eternal life no otherwise but as it was contained in the promise of the Covenant of Works The man that doth these things shall live in them and 3 Had promises of temporal things in the Land of Canaan inseparable from it In the New Covenant all things are otherwise as will be declared in the Exposition of the ensuing Verses 6. They differ and that principally in the manner of their Dedication and Sanction This is that which gives any thing the formal nature of a Covenant or Testament There may be a Promise there may be an Agreement in general which hath not the formal nature of a Covenant or Testament and such was the Covenant of Grace before the death of Christ. But it is the solemnity and manner of the Confirmation Dedication and Sanction of any Promise or Agreement that gives it the formal nature of a Covenant or Testament And this is by a Sacrifice wherein there is both Bloodshedding and Death ensuing thereon Now this in the confirmation of the Old Covenant was only the Sacrifice of Beasts whose blood was sprinkled on all the People Exod. 24. 5 6 7 8 9. But the New Testament was solemnly confirmed by the Sacrifice and Blood of Christ himself Zech. 9. 11. Hebr. 10. 29. Chap. 13. 20. And the Lord Christ dying as the Mediator and Surety of the Covenant he purchased all good things for the Church and as a Testator bequeathed them unto it Hence he says of the Sacramental Cup that it is the New Testament in his Blood or the Pledge of his bequeathing unto the Church all the Promises and Mercies of the Covenant which is the New Testament or the disposition of his Goods unto his Children But because the Apostle expresly handleth this difference between these two Covenants Chap. 9. v. 18 19. we must thither refer the full consideration of it 7. They differ in the Priests that were to officiate before God in the behalf of the People In the Old Covenant Aaron and his Posterity alone were to discharge that Office in the New the Son of God himself is the only Priest of the Church This difference with the advantage of the Gospel state thereon we have handled at large in the Exposition of the Chapter foregoing 8. They differ in the Sacrifices whereon the Peace and Reconciliation with God which is tendred in them doth depend And this also must be spoken unto in the ensuing Chapter if God permit 9. They differ in the way and manner of their solemn writing or enrollment All Covenants were of old solemnly written in Tables of Brass or Stone where they might be faithfully preserved for the use of the Parties concerned So the Old Covenant as to the principal fundamental part of it was engraven in Tables of Stone which were kept in the Ark Exod. 31. 18. Deut. 9. 10. 2 Cor. 3. 7. And God did so order it in his Providence that the first draught of them should be broken to intimate that the Covenant contained in them was not everlasting nor unalterable But the New Covenant is written in the fleshly Tables of the hearts of them that do believe 2 Cor. 3. 3. Jer. 31. 33. 10. They differ in their ends The principal end of the first Covenant was to discover sin to condemn it and to set Bounds unto it So saith the Apostle It was added because of transgressions And this it did several ways 1 By Conviction for the knowledge of sin is by the Law it convinced sinners and caused every mouth to be stopped before God 2 By condemning the Sinner in an application of the Sanction of the Law unto his Conscience 3 By the judgments and punishments wherewith on all occasions it was accompanied In all it manifested and represented the justice and severity of God The end of the New Covenant is to declare the love grace and mercy of God and therewith to give Repentance Remission of Sin and Life Eternal 11. They differed in their effects For the first Covenant being the ministration of death and condemnation it brought the minds and spirits of them that were under it into servitude and bondage whereas spiritual liberty is the immediate effect of the New Testament And there is no one thing wherein the Spirit of God doth more frequently give us an account of the difference between these two Covenants than this of the liberty of the one and the bondage of the other see Rom. 8. 15. 2 Cor. 3. 17. Gal. 4. 1 2 3 4 24 25 30 31. Heb. 2. 14 15. This therefore we must a little explain Wherefore the bondage which was the effect of the Old Covenant arose from several causes concurring unto the effecting of it 1.
regarded them not But there is not in this Testimony nor in the whole Context or Prophesie whence it is taken nor in any other place of Scripture any word of complaint against the Covenant itself though its imperfection as unto the general end of perfecting the Church State be here intimated 3 There is an especial Remedy expressed in the Testimony against the evil which God complains of or finds fault with in the People This was that they continued not in his Covenant This is expresly provided against in the Promise of this New Covenant ver 10. Wherefore 4 God gives this Promise of a New Covenant together with a complaint against the People that it might be known to be an effect of free and soveraign grace There was nothing in the People to procure it or to qualifie them for it unless it were that they had wickedly broken the former And we may hence observe 1. God hath oft-times just cause to complain of his People when yet he will not utterly cast them off It is meer mercy and grace that the Church at all seasons lives upon but in some seasons when it falls under great provocations they are signalized 2. It is the Duty of the Church to take deep notice of Gods complaints of them This indeed is not in the Text but ought not to be passed by on this occasion of the mention of Gods complaining or finding fault with them And God doth not thus find fault only when he speaks immediately by new Revelations as our Lord Jesus Christ found fault with and rebuked his Churches in the Revelation made unto the Apostle John but he doth it continually by the Rule of the Word And it is the especial Duty of all Churches and of all Believers to search diligently into what God finds fault withall in his Word and to be deeply affected therewith so far as they find themselves guilty Want hereof is that which hath laid most Churches in the world under a fatal security Hence they say or think or carry themselves as though they were rich and increased in Goods and had need of nothing when indeed they are wretched and miserable and poor and blind and naked To consider what God blames and to affect our Souls with a sense of guilt is that trembling at his word which he so approves of And every Church that intends to walk with God unto his glory ought to be diligent in this duty And to guide them herein they ought carefully to consider 1 The times and seasons that are passing over them God brings his Church under variety of seasons and in them all requires especial duties from them as those wherein he will be glorified in each of them If they miss it herein it is that which God greatly blames and complains of Faithfulness with God in their generation that is in the especial duties of the times and seasons wherein they live is that which Noah and David and other holy men are commended for Thus there are seasons of the great abounding of wickedness in the world seasons of great Apostasie from Truth and Holiness seasons of Judgment and of Mercy of Persecution and Tranquility In all those and the like God requireth especial duties of the Church whereon his glory in them doth much depend If they fail here if they are not faithful as unto their especial duty God in his Word finds fault with them and lays them under blame And as much wisdom is required hereunto so I do not judge that any Church can discharge its duty in any competent measure without a due consideration of it For in a due observation of the times and seasons and an application of our selves unto the duties of them consists that Testimony which we are to give unto God and the Gospel in our Generation That Church which considers not its especial duty in the days wherein we live is fast asleep and it may be doubted whether when it is awaked it will find oil in its vessel or no. 2 The Temptations which are prevalent and which unavoidably we are exposed unto Every age and time hath its especial temptations And it is the Will of God that the Church should be exercised with them and by them and it were easie to manifest that the darkness and ignorance of men in not discerning the especial temptations of the Age wherein they have lived or neglecting of them have been always the great causes and means of the Apostasie of the Church Hereby hath Superstition prevailed in one Age and Profaneness in another as false and noxious opinions in a third Now there is nothing that God requires more strictly of us than that we should be wakeful against present prevalent temptations and chargeth us with guilt where we are not so And those which are not awake with respect unto these Temptations which are at this day prevalent in the world are far enough from walking before God unto all well-pleasing And sundry other things of the like nature might be mentioned unto the same purpose Ob. 3. God often surprizeth the Church with Promises of Grace and Mercy In this place where God complaineth of the People findeth fault with them charging them for not continuing in his Covenant and declares that as unto any thing in themselves he regarded them not it might be easily expected that he would proceed unto their utter casting off and rejection But instead hereof God surpriseth them as it were with the most eminent Promise of Grace and Mercy that ever was made or could be made unto them So he doth in like manner Isa. 7. 13 14. Chap. 54. 17 18 19. And this he will do 1 That he may glorifie the riches and freedom of his Grace This is his principal end in all his dispensations towards his Church And how can they be made more conspicuous than in the exercise of them then when a People are so far from all appearance of any desert of them as that God declares his judgment that they deserve his utmost displeasure 2 That none who have the least remainder of sincerity and desires to fear the Name of God may utterly faint and despond at any time under the greatest confluence of discouragements God can come in and will oft-times in a way of soveraign grace for the relief of the most dejected sinners But we must proceed with our Exposition 2. The second thing contained in this Verse is the Testimony itself insisted on And there is in the Testimony 1. The Author of the Promise declared in it He saith as afterwards Saith the Lord. 2. The Note of its Introduction signalizing the thing intended Behold 3. The time of the accomplishment of what is here foretold and here promised The days come wherein 4. The thing promised is a Covenant concerning which is expressed 1 He that makes it I I will make 2 Those with whom it is made The House of Israel and the House of Judah 3 The manner of its making
subject matter of this Teaching or the matter to be taught was the knowledge of God Know the Lord. The whole knowledge of God prescribed in the Law is here intended And this may be reduced unto two Heads 1 The knowing of him and the taking him thereon to be God to be God alone which is the first command 2 His mind and will as unto the obedience which the Law required in all the institutions and precepts thereof all the things which God revealed for their good Deut. 29. 29. Revealed things belong unto us and our children that we may do all the words of this Law 4. The manner of the Teaching whose continuation is denied is exemplified in a distribution into Teachers and them that are taught every man his brother and every man his neighbour And herein 1 The universality of the Duty every one is expressed and therefore it was reciprocal Every one was to teach and every one was to be taught wherein yet respect was to be had unto their several capacities 2 The opportunity for the discharging of the Duty is also declared from the mutual Relation of the Teachers and them that are taught every one his neighbour and his brother Secondly The positive part of the Promise consists of two Parts 1. The things promised which is the knowledge of God They shall all know me And this is placed in opposition unto what is denied They shall not teach one another saying Know the Lord. But this opposition is not as unto the Act or Duty of Teaching but as unto the effect or saving knowledge itself The principal efficient cause of our learning the knowledge of God under the New Covenant is included in this part of the Promise This is expressed in another Prophet and Promise They shall be all taught of God And the observation hereof will be of use unto us in the exposition of this Text. 2. There is added the universality of the Promise with respect unto them with whom this Covenant is made All of them from the least udto the greatest A proverbial Speech signifying the generality intended without exception Jerem. 8. 10. Every one from the least unto the greatest is given unto covetousness This Text hath been looked on as attended with great difficulty and much obscurity which Expositors generally rather conceal than remove For from the vehement denial of the use of that sort or kind of Teaching which was in use under the Old Testament some have apprehended and contended that all outward stated ways of instruction under the New Testament are useless and forbidden Hereon by some all the Ordinances of the Church the whole Ministery and Guidance of it hath been rejected which is in sum that there is no such thing as a professing Church in the world But yet those who are thus minded are no way able to advance their opinion but by a direct contradiction unto this Promise in their own sense of it For they endeavor in what they do to teach others their opinion and that not in the way of a publick Ordinance but every one his neighbor which if any thing is here denied in an especial manner And the truth is that if all outward Teaching be absolutely and universally forbidden as it would quickly fill the world with darkness and brutish ignorance so if any one should come to the knowledge of the sense of this or any other Text of Scripture it would be absolutely unlawful for him to communicate it unto others For to say know the Lord or the mind of God in this Text either to neighbor or brother would be forbidden And of all kinds of Teaching that by a Publick Ministery in the administration of the Ordinances of the Church which alone is contended against from these words seems least to be intended For it is private neighborly brotherly instruction only that is expressed Wherefore if on a Supposition of the Prohibition of such outward instruction any one shall go about to teach another that the Publick Ordinances of the Church are not to be allowed as a means of Teaching under the New Testament he directly falls under the Prohibition here given in his own sense and is guilty of the violation of it Wherefore these words must necessarily have another sense as we shall see they have in the exposition of them and that plain and obvious Howbeit some learned men have been so moved with this Objection as to affirm that the accomplishment of this Promise of the Covenant belongs unto Heaven and the state of glory For therein alone they say we shall have no more need of Teaching in any kind But as this Exposition is directly contrary unto the design of the Apostle as respecting the Teaching of the New Covenant and the Testator thereof when he intends only that of the Old and exalts the New above it so there is no such difficulty in the words as to force us to carry the interpretation of them into another world Unto the right understanding of them sundry things are to be observed 1. That sundry things seem in the Scripture oft-times to be denied absolutely as unto their nature and being when indeed they are so only comparatively with respect unto somewhat else which is preferred before them Many instances might be given hereof I shall direct only unto one that is liable to no exception Jerem. 7. 22 23. I spake not unto your fathers nor commanded them in the day that I brought them out of the land of Egypt concerning burnt-offerings or sacrifices but this thing commanded I them saying obey my voice and I will be your God and ye shall be my People and walk in all the ways that I commanded you that it may be well unto you The Jews of that time preferred the Ceremonial Worship by Burnt-offerings and Sacrifices above all moral Obedience above the great Duties of Faith Love Righteousness and Holiness And not only so but in a pretended diligent observation thereof they countenanced themselves in an open neglect and contempt of moral Obedience placing all their confidence for acceptance with God in these other Duties To take them off from this vain ruining presumption as God by sundry other Prophets declared the utter insufficiency of these Sacrifices and Burnt-offerings by themselves to render them acceptable unto him and then prefers moral Obedience above them so here he affirms that he commanded them not And the instance is given in that time wherein it is known that all the Ordinances of Worship by Burnt-Offerings and Sacrifices were solemnly instituted But a comparison is made between Ceremonial Worship and Spiritual Obedience in respect whereof God says he commanded not the former namely so as to stand in competition with the latter or to be trusted unto in the neglect of it wherein the evils and miscarriages reproved did consist So our Blessed Saviour expounds this and the like passages in the Prophets as a comparison between the lowest instances of the
many accounts 1 Of the Subject Matter of it which are things eternal none of them are carnal or temporal The state of Bondage from which we are delivered by it in all its causes was spiritual not temporal and the effects of it in liberty grace and glory are eternal 2 Of its Duration It was not for a season like that of the people out of Egypt or the deliverances which they had afterwards under the Judges and on other occasions They endured in their effects only for a season and afterwards new troubles of the same kind overtook them But this was eternal in all the effects of it none that are partakers of it do ever return into a state of Bondage So 3 it endures in those effects unto all eternity in Heaven it self 3. This Redemption Christ obtained by his Blood Having done all in the Sacrifice of himself that was in the Justice Holiness and Wisdom of God required thereunto it was wholly in his power to confer all the benefits and effects of it on the Church on them that do believe And sundry things we may observe from this Verse 1. The Entrance of our Lord Iesus Christ as our High Priest into Heaven to appear in the presence of God for us and to save us thereby unto the uttermost was a thing so great and glorious as could not be accomplished but by his own blood No other Sacrifice was sufficient unto this end Not by the Blood of Bulls and Goats The reason hereof the Apostle declares at large Chap. 10. 5 6 7 8 9 10. Men seldom rise in their thoughts unto the greatness of this Mystery Yea with the most this Blood of the Covenant wherewith he was sanctified unto the remainder of his work is a common thing The ruine of Christian Religion lies in the slight thoughts of men about the Blood of Christ and pernicious Errors do abound in opposition unto the true nature of the Sacrifice which he made thereby Even the faith of the best is weak and imperfect as to the comprehension of the glory of it Our relief is that the uninterrupted contemplation of it will be a part of our blessedness unto eternity But yet whil'st we are here we can neither understand how great is the salvation which is tendred unto us thereby nor be thankful for it without a due consideration of the way whereby the Lord Christ entred into the Holy Place And he will be the most humble and most fruitful Christian whose faith is most exercised most conversant about it 2. Whatever difficulty lay in the way of Christ as unto the accomplishment and perfection of the work of our Redemption he would not decline them nor desist from his undertaking whatever it cost him Sacrifice and Burnt-offering thou would'st not have then said I Lo I come to do thy Will O God He made his way into the Holy Place by his own Blood What was required of him for us that we might be saved he would not decline though never so great and dreadful and surely we ought not to decline what he requires of us that he may be honoured 3. There was an Holy Place meet to receive the Lord Christ after the Sacrifice of himself and a sutable Reception for such a Person after so glorious a Performance It was a place of great glory and beauty whereinto the High Priest of old entred by the Blood of Calves and Goats the visible pledges of the presence of God were in it whereunto no other person might approach But our High Priest was not to enter into any Holy Place made with hands unto outward visible pledges of the presence of God but into the Heaven of Heavens the place of the glorious residence of the Majesty of God it self 4. If the Lord Christ entred not into the Holy Place until he had finished his work we may not expect an entrance thereinto until we have finished ours He fainted not nor waxed weary until all was finished And it is our duty to arm our selves with the same mind 5. It must be a glorious Effect which had so glorious a Cause and so it was even Eternal Redemption 6. The Nature of our Redemption the way of its procurement with the Duties required of us with respect thereunto are greatly to be considered by us VER XIII XIV THere is in these Verses an Argument and Comparison But the Comparison is such as that the ground of it is laid in the Relation of the Comparates the one unto the other namely that the one was the Type and the other the Antitype otherwise the Argument will not hold For although it follows that he who can do the greater can do the less whereon an Argument will hold à majori ad minus yet it doth not absolutely do so that if that which is less can do that which is less then that which is greater can do that which is greater which would be the force of the Argument if there were nothing but a naked comparison in it But it necessarily follows hereon if that which is less in that less thing which it doth or did was therein a Type of that which was greater in that greater thing which it was to effect And this was the case in the thing here proposed by the Apostle The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The words have no difficulty in them as to their Grammatical Sense nor is there any considerable variation in the rendring of them in the old Translations Only the Syriac retains 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from ver 11. instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used And both that and the Vulgar place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in the foregoing Verse contrary unto all Copies of the Original as to the order of the words For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Vulgar reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per Spiritum Sanctum The Syriac follows the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Eternal Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Original Copies vary some reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our but most 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your which our Translators follow For if the blood of Bulls and of Goats and the ashes of an Heifer sprinkling the unclean sanctifieth unto the purifying of the flesh How much more shall the blood of Christ who through the eternal Spirit offered himself without spot unto God purge your Conscience from dead works to serve the living God The words are Argumentative in the form of an Hypothetical Syllogism wherein the Assumption of the Proposition is supposed as proved before That which is to be confirmed is what was asserted in the words foregoing namely That the Lord Iesus Christ by his blood hath obtained for us eternal redemption This the Causal Redditive Conjunction For doth manifest whereunto the Note of a Supposition If is premised as a Note of an Hypothetical Argumentation There are two Parts of
a compleat relief in this condition two things are necessary 1 A discharge of Conscience from a sense of the guilt of sin or the condemning power of it whereby it deprives us of peace with God and of boldness in access unto him 2 The cleansing of the Conscience and consequently our whole persons from the inherent defilement of sin The first of these was typified by the blood of Bulls and Goats offered on the Altar to make Atonement The latter was represented by the sprinkling of the unclean with the Ashes of the Heiser unto their purification Both these the Apostle here expresly ascribes unto the Blood of Christ and we may briefly enquire into three things concerning it 1 On what ground it doth produce this blessed effect 2 The way of its operation and efficacy unto this end 3 The Reason whence the Apostle affirms that it shall much more do this than the legal Ordinances could sanctifying unto the purifying of the flesh 1. The grounds of its efficacy unto this purpose are three 1. That it was Blood offered unto God God had ordained that Blood should be offered on the Altar to make Atonement for sin or to purge Conscience from dead works That this could not be really effected by the Blood of Bulls and Goats is evident in the nature of the things themselves and demonstrated in the event Howbeit this must be done by Blood or all the institution of legal Sacrifices were nothing but means to deceive the minds of men and ruine their souls To say that at one time or other real Atonement is not to be made for Sin by Blood and Conscience thereby to be purged and purified is to make God a Lyar in all the Institutions of the Law But this must be done by the Blood of Christ or not at all 2 It was the Blood of Christ. Of Christ the Son of the living God Mat. 16. 18. whereby God purchased his Church with his own Blood Acts 20. 28. The dignity of his Person gave efficacy unto his Office and Offering No other person in the discharge of the same Offices that were committed unto him could have saved the Church and therefore all those by whom his Divine Person is denied do also evacuate his Offices By what they ascribe unto them it is impossible the Church should be either sanctified or saved They resolve all into a meer Act of Sovereign Power in God which make the Cross of Christ of none effect 3 He offered this Blood or himself by the eternal Spirit Though Christ in his Divine Person was the Eternal Son of God yet was it the humane nature only that was offered in Sacrifice Howbeit it was offered by and with the concurrent actings of the Divine Nature or Eternal Spirit as we have declared These things make the Blood of Christ as offered meet and fit for the accomplishment of this great effect 2. The second Enquiry is concernig the way whereby the Blood of Christ doth thus purge our Conscience from dead works Two things as we have seen are contained therein 1 The expiation or taking away the guilt of sin that Conscience should not be deterred thereby from an access unto God 2 The cleansing of our souls from vicious defiling habits inclinations and acts or all inherent uncleanness Wherefore under two considerations doth the Blood of Christ produce this double effect First As it was offered so it made Atonement for Sin by giving satisfaction unto the Justice and Law of God This all the expiatory Sacrifices of the Law did prefigure this the Prophets foretold and this the Gospel witnesseth unto To deny it is to deny any real efficacy in the Blood of Christ unto this end and so expresly to contradict the Apostle Sin is not purged from the Conscience unless the guilt of it be so removed as that we may have peace with God and boldness in access unto him This is given us by the Blood of Christ as offered Secondly As it is sprinkled it worketh the second part of this effect And this sprinkling of the Blood of Christ is the communication of its sanctifying vertue unto our souls see Eph. 5. 26 27. Tit. 2. 14. so doth the Blood of Christ the Son of God cleanse us from all our sins 1 John 1. 7. Zech. 13. 2. 3. The Reason why the Apostle affirms that this is much more to be expected from the Blood of Christ than the Purification of the Flesh was from legal Ordinances hath been before spoken unto The Socinians plead on this place that this effect of the death of Christ doth as unto us depend on our own duty If they intended no more but that there is duty required on our part unto an actual participation of it namely Faith whereby we receive the Atonement we should have no difference with them But they are otherwise minded This purging of the conscience from dead works they would have to consist in two things 1 Our own relinquishment of sin 2 The freeing us from the punishment due to sin by an act of power in Christ in Heaven The first they say hath therein respect unto the blood of Christ in that thereby his doctrine was confirmed in obedience whereunto we forsake sin and purge our minds from it The latter also relates thereunto in that the sufferings of Christ were antecedent unto his Exaltation and Power in Heaven Wherefore this effect of the blood of Christ is what we do our selves in obedience unto his doctrine and what he doth thereon by his power and therefore may well be said to depend on our duty But all this while there is nothing ascribed unto the blood of Christ as it was offered in Sacrifice unto God or shed in the offering of himself which alone the Apostle speaks unto in this place Others chuse thus to oppose it This purging of our consciences from dead works is not an immediate effect of the death of Christ but it is a benefit contained therein which upon our faith and obedience we are made partakers of But 1 This is not in my judgment to interpret the Apostles words with due reverence he affirms expresly that the blood of Christ doth purge our conscience from dead works that is it doth make such an Atonement for sin and Expiation of it as that conscience shall be no more pressed with it nor condemn the sinner for it 2 The blood of Christ is the immediate cause of every effect assigned unto it where there is no concurrent nor intermediate cause of the same kind with it in the production of that effect 3 It is granted that the actual communication of this effect of the death of Christ unto our Souls is wrought according unto the method which God in his sovereign wisdom and pleasure hath designed And herein 1 the Lord Christ by his blood made actual and absolute Atonement for the sins of all the Elect. 2 This Atonement is proposed unto us in the Gospel Rom. 3. 25. 3 It
the Saints of the Old Testament longed after his Appearance in the flesh how shall not we do so for his Appearance in Glory See Tit. 2. 13. Looking for and hasting unto 2 Pet. 3. 12. 4 Patient waiting for it in the midst of all discouragements These the World is filled withal and it is the great trial of Faith Jude 20 21. 5 Preparation for it that we may be ready and meet for his reception which is the Substance of what we are taught in the Parable of the Virgins Mat. 25. Unto those that thus look for him shall the Lord Christ appear unto Salvation 4. The manner of his Appearance is without Sin This may either respect himself or the Church or both In his first Appearance in the flesh he was absolutely in himself without Sin But his great work was about Sin And in what he had to do for us he was made sin he bare our iniquities and was treated both by God and Man as the greatest Sinner He had all the penal Effects and Consequents of Sin upon him all dolorous Infirmities of Nature as Fear Sorrow Grief Pain all sufferings that Sin deserved that the Law threatned were in him and upon him Nothing as it were appeared with him or upon him but Sin that is the effects and Consequents of it in what he underwent for our Sakes But now he shall appear perfectly free from all these things as a perfect conqueror over Sin in all its causes effects and consequents 2 It may respect the Church He will then have made an utter end of Sin in the whole Church for ever There shall not then be the least remainder of it All its Filth and Guilt and Power and its effects in Darkness Fear and Danger shall be utterly abolished and done away The Guilt of Sin being done withal the whole Church shall then be perfectly purified without Spot and Wrinkle every way glorious Sin shall be no more Respect may be had to both Himself and the Church 5. The End of his appearance is the Salvation of them that look for him If this word relate immediately unto his Appearance the meaning is to bestow to collate Salvation upon them Eternal Salvation If it respect them that look for him it expresseth the qualification of their persons by the Object of their Faith and Hope they look for him to be perfectly and compleatly saved by him Where both senses are equally true we need not limit the signification of the words to either of them But we may observe 1. Christs Appearance the Second time his Return from Heaven to compleat the Salvation of the Church is the great Fundamental Principle of our Faith and Hope the great Testimony we have to give against all his and our Adversaries And 2. Faith concerning the second coming of Christ is sufficient to support the Souls of believers and to give them satisfactory Consolation in all Difficulties Trials and Distresses 3. All true believers do live in a waiting longing expectation of the coming of Christ. It is one of the most distinguishing Characters of a Sincere Believer so to do 4. To such alone as so look for him will the Lord Christ appear unto Salvation 5. Then will be the great distinction among Mankind when Christ shall appear unto the Everlasting Confusion of some and the Eternal Salvation of others A thing that the World loves not to hear of 6. At the second Appearance of Christ there will be an end of all the business about Sin both on his part and ours 7. The Communication of actual Salvation unto all Believers unto the Glory of God is the final End of the Office of Christ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 AN EXPOSITION OF THE Tenth CHAPTER of the EPISTLE TO THE HEBREWS THere are two parts of this Chapter The first concerneth the necessity and efficacy of the Sacrifice of Christ from the beginning unto v. 20. The other is an improvement of the Doctrine of it unto Faith Obedience and Perseverance from v. 20. to the end of the Chapter Of the first general Proposition of the Subject to be treated of there are two parts 1. A Demonstration of the Insufficiency of Legal Sacrifices for the expiation of sin v. 1 2 3 4 2. A Declaration of the necessity and efficacy of the Sacrifice of Christ unto that end from v. 4. unto v. 19. Of this Declaration there are two parts 1. The substitution of the Sacrifice of Christ in the place and room of all Legal Sacrifices because of its efficacy unto the end which they could not attain and without which the Church could not be saved v. 5 6 7 8 9 10. 2. A final comparison of his Priesthood and Sacrifice with those of the Law and their absolute preference above them unto v. 20. In the first particular of the first general part there are three things 1. An Assertion of the insuffciency of Legal Sacrifices unto the expiation of sin wherein a reason of it also is included v. 1. 2. A Confirmation of the Truth of that Assertion from the consideration of the frequency of their Repetition which manifestly evidenceth that insufficiency v. 2 3. 3. A General Reason taken from the nature of them or the matter whereof they did consist v. 4. The first of these is contained in the first verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is no difficulty in the reading nor much difference about the Translation of the words Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the Law a shadow was in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not the Substance it self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that shall offer them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Translator omits supposing it the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But it hath its own signification Continentèr in assiduum in perpetuum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 habens obtinens continens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ipsam expressam formam ipsam imaginem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sanctificare perfectè sanctificare perfectos facere Vulg. Lat. make perfect Perficere confirmare to perfect to confirm For the Law having a shadow of good things to come not the very Image of the things can never with those Sacrifices which they offer year by year continually make the comers thereunto the Worshippers perfect There are in these words 1. A note of Inference giving a connexion unto the preceding discourse For. 2. The Subject spoken of The Law 3. An Ascription made unto it It had a shadow of good things to come 4. A negation concerning it derogatory unto its perfection It had not the very image of the things themselves 5. An inference or conclusion from both can never with those sacrifices c. 1. The conjunctive particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For intimates that what follows or is introduced thereby is an inference from what he had before discoursed or a conclusion made thereon And this is the necessity of the Sacrifice of Christ. For having declared that he had perfectly expiated sin
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
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
should certainly enjoy it in the appointed season Wherefore they are said to have it 1. Because it is prepared for them in the will pleasure and Grace of God It is your Fathers pleasure to give you the Kingdom 2. Because 't is purchased for them by the blood of Christ he hath purchased or obtained eternal redemption 3. 'T is promised unto them in the Gospel 4. It is secured for them in the Intercession of Christ. 5. Granted unto them in the First-fruits 6. All this is confirmed unto them by the Oath of God The First-fruits they had in possession and use the whole in right and title And continual application of it was made unto their souls by the hope which will not make ashamed 4. How this substance is better then outward enjoyments and abiding needs not to be explained they are things in themselves so plain and evident This two-fold interpretation of the words is so far coincident and agreeing in the same sence in general that we may draw our Observations from both or either of them As I. It is the glory of the Gospel that it will on a just account from a sense of and interest in it give satisfaction and joy unto the souls of men in the worst of sufferings for it II. It is our duty to take care that we be not surprized with outward sufferings when we are in the dark as unto our interest in these things This may often fall out through our carelesness negligence and want of keeping our garments about us in our walk before God They rejoyced as knowing they had in themselves which otherwise they could not have done III. Internal Evidences of the beginnings of Glory in Grace a sense of Gods love and assured pledges of our Adoption will give insuperable joy unto the minds of men under the greatest outward sufferings IV. It is our Interest in this world as well as with respect unto Eternity to preserve our Evidences for heaven clear and unstain'd so that we may know in our selves which is the ground of this great Duty V. There is a substance in spiritual and Eternal things whereunto Faith gives a subsistence in the souls of believers See chap. 11. 1. VI. There is no Rule of proportion between Eternal and temporal things Hence the enjoyment of the one will give joy in the loss of the other VERSE XXXV XXXVI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VERSE 35 36. Cast not away therefore your Confidence which hath great recompence of reward For ye have need of patience that after ye have done the will of God ye might receive the Promise IN these two verses there is an Inference from his former argument and a Confirmation of it from the necessity of what is required thereunto The first in ver 35. wherein the Apostle gives us the peculiar design use and force of the preceding Exhortation unto the consideration of what they had suffered in and for the profession of the Gospel And there is in the words 1. A note of inference from the foregoing discourse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherefore 2. A grace and duty which in this Inference he exhorts them to retain and that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. The manner of their retaining it cast not away 4. The Reason of the Exhortation not to cast it away because it hath great recompence of reward 1. The inference is plain seeing you have suffered so many things in your Persons and Goods seeing God by the power of his grace hath carried you through with satisfaction and joy do not now despond and faint upon the approach of the same difficulties or those of a like nature The especial force of the inference the words themselves do declare 2. That which he exhorts them thus unto by this argument is the preservation and continuance of their confidence This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whatever it be was that which engaged them in and carryed them through their sufferings which alone was praise-worthy in them For meerly to suffer is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and may be good or evil as it's causes and occasions and circumstances are Now this was absolutely neither their Faith nor Profession But as we have had occasion to mention several times it is a fruit and effect of faith whereby the minds of Believers are made prompt ready free unto all duties of profession against all difficulties and discouragements It is a boldness of mind with freedom from bondage and fear in the duties of Religion towards God and man from a prevailing perswasion of our acceptance with God therein In this frame of Spirit by this fruit and effect of faith these Hebrews were carried chearfully through all their sufferings for the Gospel And indeed without it it is impossible that we should undergo any great sufferings unto the glory of God or our own advantage For if we are made diffident of our cause by unbelief if the helps and succours tendered in the Gospel and promises thereof be betrayed by fear if the shame of outward sufferings and scorns do enfeeble the mind if we have not an evidence of better things to lay in the Ballance against present evils it is impossible to endure any great fight of afflictions in a due manner Unto all these evil habits of the mind is this confidence opposed This was that Grace that exercise of Faith which was once admir'd in Peter and John Acts 4. 13. And there can be no better account given of it then what is evident in the behaviour of those two Apostles in that season Being in bonds under the power of their enraged enemies for preaching the Gospel yet without fear tergiversation or hesitation without all questioning what will be the issue and how they would deal with them whom they charged to have murdered the Lord Jesus with all boldness and plainness of speech they gave an account of their Faith and testified unto the Truth Wherefore these things that I have mentioned are plainly included in this confidence as to invincible constancy of mind and boldness in the profession of the Gospel in the face of all difficulties through a trust in God and a valuation of the Eternal reward which are the Foundation of it This frame of Spirit they ought to labour to confirm in themselves who are or may be called unto sufferings for the Gospel If they are unprepared they will be shaken and cast down from their stability 3. This confidence which hath been of such use unto them the Apostle Exhorts them now not to cast it away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He doth not say leave it not forgo it not but cast it not away For where any Graces have been stirred up unto their due exercise and have had success they will not fail nor be lost without some positive act of the mind in rejecting of them and the refusal of the succours which they tender unto us And this rejection may be only as unto it's actual
thereon Patience is the perfecting grace of suffering Christians James 1. 4 5. And that which all tribulations do excite in the first place unto it's proper actings whereon the exercise of other graces doth depend Rom. 5. 4 5. This saith the Apostle you have need of He speaks not absolutely of the Grace it self as though they had it not but of its continual exercise in the condition wherein they were or whereinto they were entring Men for the most part desire such a state wherein they may have as little need and use of this grace as possible For it supposeth things hard and difficult about which alone it is conversant But this is seldom the estate of the professors of the Gospel For besides the troubles and afflictions which are common unto and almost inseparable from this life they are for the most part continually exposed unto all sorts of troubles and miseries on the account of their profession He that will be the disciple of Christ must take up his Cross. The necessity here intimated of Patience is grounded on these two suppositions 1. That those who profess the Gospel in sincerity shall ordinarily meet with trials tribulations and sufferings upon the account of that profession This the Scripture and the experience of all ages doth abundantly testifie And in particular it was the condition of these Hebrews as it was of all the primitive Churches 2. That without the constant exercise of Patience none can pass through these tribulations unto the glory of God and their own advantage as unto the great end of the obtaining the promise of Eternal Life For without it men will either faint and give way to temptations that shall turn them aside from their profession or will misbehave themselves under their sufferings unto the dishonour of God and the ruine of their own souls Patience is not a meer endurance of trouble but it is indeed the due exercise of all graces under sufferings nor can any grace be acted in that condition where Patience is wanting The Exercise of Faith Love and delight in God the resignation of our selves to his soveraign will and pleasure the valuation of things Eternal above all things of this present life whereby the soul is kept quiet and composed free from distractions fortified against temptations resolved for perseverance to the end this is Patience It is therefore indispensibly necessary unto this condition He that would abide faithful in difficult seasons must fortifie his soul with an unconquerable Patience 1. Then pray for it 2. Give it it 's due exercise in the approaches of troubles that it be not pressed and overwhelmed by thoughts contrary unto it 3. Take care to keep Faith vigorous and active it will grow on no other root but that of Faith 4. Especially exercise Faith unto a view of Eternal things which will ingage the aid of Hope and administer the food that Patience lives upon Wherefore in this case 5. Remember 1. That the want of it layes the soul open unto the power and efficacy of all sorts of temptations for this is the only Armour of proof against the assaults of Satan and the World in a suffering season 2. 'T is that alone which will asswage the pain of sufferings ease the burden of them rebate their edge and make them easy to be born All other things will fall before the sharpness of them or give relief that shall end in ruine 3. It is this alone whereby God is glorified in our sufferings and honour given to Jesus Christ in the Gospel The next thing in the words is the season of the necessity of the continuance of the exercise of this Grace and Obedience untill we have done the will of God There is no dismission from the discharge of this duty untill we have done the whole will of God The Will of God is twofold 1. The Will of his Purpose and good pleasure the Eternal act of his Counsel which is accompanied with infinite wisdom concerning all things that shall come to pass 2. The Will of his Command presenting unto us our Duty or what it is that he requireth of us Respect may be and I judge is had unto the will of God in both these sences in this place For 1. A respect is had unto the will of God disposing the state of the Church and all Believers therein into Troubles Sufferings and Temptations 1 Pet. 3. 17. He could if it had seemed good unto him have placed the Church in such a condition in the world as that it should have been freed from all outward troubles and distresses But it is his will that it should be otherwise and 't is for the ends of his own glory as also the good of the Church in that state wherein they are to continue in this world This therefore is that which we are to acquiesce in as unto all the sufferings we may de exposed unto in this world It is the will of God that it should be so And he seldom leaves us destitute without a prospect into those holy Reasons and ends of it for which it is necessary that it should be so But whereas this principally respects sufferings it will be said How can we do this will of God when nothing is required of us but outwardly to endure what we do undergo I answer 1. Though sufferings be principally intended in this place yet they are not so only The whole state and condition of our lives in this world depends on this will of God the time of our doing and suffering of living and dying with all our circumstances are resolved into his will concerning them And it is weariness of the effects of this will of God that is in the most the cause of their departure from their profession Wherefore this sence is not to be excluded See Acts 13. 26. But 2. The will of God is that whereby our whole duty is presented unto us as unto our Faith Obedience and Worship As our Lord Christ came to do the will of him that sent him according to the Commandment he received of him The whole of our duty is resolved into the will of God that is the will of his Command and so to do the will of God in this sence is to abide constant in all the duties of Faith and Obedience Worship and Profession which he requireth of us And there is no release in this matter whilest we are in this world Wherefore sayes the Apostle you have need of patience during the whole course of obedience presented unto you as that without which you cannot pass through it so as thereon to inherit the promises What is meant here by the promise is evident from the Context All the promises of Grace and mercy in the Covenant which they had already received God had not only given them the promises of all these things but he had given them the good things themselves that were promised as to the degrees and measures of their