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A53678 A continuation of the exposition of the Epistle of Paul the Apostle to the Hebrews viz, on the sixth, seventh, eight, ninth, and tenth chapters : wherein together with the explication of the text and context, the priesthood of Christ ... are declared, explained and confirmed : as also, the pleas of the Jews for the continuance and perpetuity of their legal worship, with the doctrine of the principal writers of the Socinians about these things, are examined and disproved / by J. Owen ... Owen, John, 1616-1683. 1680 (1680) Wing O729; ESTC R21737 1,235,588 797

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is humble meek sincere subdued unto the will of God waiting for his pleasure as all Justified persons are in their several degrees he shall live for he is free from that principle of Pride and Unbelief which ruines the souls of men in times of trial There are especial Qualifications of Grace required unto stedfastness in Profession in times of Persecution and long continued tryals Shall live by Faith so we 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so express the Instrumental cause way and means whereby a man comes to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 just that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 justified which is by faith For it is by faith both that a man is justified and also those gracious Qualifications are wrought in him which enable him to persevere in his Profession It purifieth the heart of that Leaven of Pride which destroyeth all who are infected with it Or it may denote the way and means whereby a Just man doth abide and persevere in his Profession unto life And this sence I embrace because it is the entrance of the Apostle into his demonstration of the mighty things which faith will doe and which have been done and suffered through Faith by Believers which he declares here in general namely whatever difficulties and oppositions a just man meets withall in the way to things Eternal faith will carry him through them with safety and success He shall live Life in both the principal sences of it is here intended 1. He shall not die in and from his Profession he shall not perish as trees plucked up from the roots twice dead he shall maintain a spiritual life the life of God as the Psalmist speaks I shall not die but live and declare the loving kindness of the Lord. 2. He shall live or attain the Promise of Eternal Life so is the word expounded in the close of the next Verse Believe unto the saving of the Soul I. Many things are required to secure the success of our Profession in times of difficulties and trials As 1. That our Persons are righteous or justified by Grace 2. That we be furnished with those Graces that are appointed unto that end 3. That faith be kept unto a diligent exercise II. The continuance of the spiritual Life and Eternal salvation of true Believers are secured from all oppositions whatever As 't is confest there is in these words a prescription of the way and means whereby they may be so so there is a faithfull promise of God that so they shall be In the latter part of the Verse there is a description of others on a Supposition of a contrary state frame and event In the former the person is righteous the way of his acting in the present case is by faith and the event is Life he shall live On the other hand there is a supposition made of a person not so qualified not so acting not so living not having the same success but contrary in all these things Wherefore they do greatly deceive themselves and others who suppose it the same person who is thus spoken of and countenance themselves by the defect of the Pronoun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is naturally and necessarily supplyed in our Translation For this Reading and sence of the words The just shall live by Faith and if any draw back c. is contrary to the order of the words both in the Prophet and the Apostle and the express declaration of the mind of the Apostle in the next verse For as the words lie in the Prophet this of the Just living by Faith is a direct exception unto and removal of them whose souls are lifted up so as to depart from God But saith he the Just it shall not be so with him that is the Just he shall live by his Faith which is a direct opposition unto the other sort of persons And although the order of the words be changed by the Apostle yet the opposition between the two sorts of persons is evidently continued Wherefore in the next Verse the Apostle makes an express distinction of these unto whom he spake or concerning whom he speaks in the two states the one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the latter he had spoken in the first words and of the former in these that are now to be spoken unto I shall therefore retain the supplement in our Translation if any man or any one draw back if there be in any an evil heart of unbelief in departing from the living God There is an appearance of a great change in the words of the Prophet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For his Soul which in the Prophet is referr'd unto the persons offending is in the Apostle referr'd unto God who is offended For indeed the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be so referred in the Original if we suppose a change of speech and that the Prophet having spoken before in the Name of God doth here speak of God and the respect he had unto proud Unbelievers But the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is scarce reconcileable unto this Interpretation Wherefore it is enough that the Apostle gives us the plain general sence and meaning of the words with an Exposition of them as he hath done since he seldom keeps unto the proper words of the testimonies he quotes but alwayes gives the mind of the Holy Ghost in them There are two things in the words 1. A Crime supposed with reference unto the case under consideration which is perseverance under trials and temptations 2. A Sentence pronounced upon that Crime The first is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word in the Prophet denotes the cause of the sin intended therein it 's Nature and Effect The Original of all defection from the Gospel is in the sinful elation of heart not submitting unto not acquiescing in the Will of God not satisfied with the condition of Temporal sufferings on the account of the Eternal Reward When men are under the power of this evil frame of heart they will draw back subduct themselves out of that state and condition wherein they are exposed to these inconveniences 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if any man who hath made doth make profession of Faith in Christ and of the Gospel upon the invasion and long continuance of trials temptations and sufferings for them do through want of submission unto and acquiescence in the Will of God withdraw himself from that Profession and Communion therein with them who persist faithfull in it my heart shall not c. This is the evil which the great design of the whole Epistle is to obviate and prevent which the Apostle applies himself unto with all manner of Arguments Motives Exhortations and Threatnings to make effectual For this was that sin which by reason of their sufferings and persecutions Professors were exposed unto and which was absolutely ruinous unto the
these Persons is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to renew them again to Repentance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the New Testament with respect unto God signifies a gracious change of mind on Gospel Principles and Promises leading the whole Soul into Conversion unto God This is the beginning and entrance of our turning unto God without which neither the Will nor the Affections will be engaged unto him nor is it possible for sinners to find acceptance with him It is impossible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to renew The construction of the word is defective and must be supplied 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be added to renew themselves it is not possible they should do so or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that some should that any should renew them and this I judge to be intended For the impossibility mentioned respects the Duty and Endeavours of others In vain shall any attempt their recovery by the use of any means whatever And we must enquire what it is to be Renewed and what it is to be Renewed again Now our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Renovation of the Image of God in our natures whereby we are dedicated again unto him For as we had lost the Image of God by sin and were separated from him as things prophane this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 respects both the Restauration of our Nature and the Dedication of our Persons to God And it is twofold First Real and internal in Regeneration and effectual Sanctification The washing of Regeneration and the renewing of the Holy Ghost Tit. 3. 5. 1 Thes. 5. 23. But this is not that which is here intended For this these Apostates never had and so cannot be said to be renewed again unto it For no man can be renewed again unto that which he never had Secondly It is outward in the Profession and Pledge of it Wherefore Renovation in this sense consists in the solemn confession of Faith and Repentance by Jesus Christ with the seal of Baptism received thereon For thus it was with all those who were converted unto the Gospel Upon their Profession of Repentance towards God and Faith in our Lord Jesus Christ they received the Baptismal Pledge of an inward Renovation though really they were not Partakers thereof But this estate was their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their Renovation From this state they fell totally renouncing Him who is the Author of it his Grace which is the Cause of it and the Ordinance which is the Pledge thereof Hence it appears what it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to renew them again It is to bring them again into this state of Profession by a second Renovation and a second Baptism as a Pledge thereof This is determined impossible and so unwarrantable for any to attempt And for the most part such persons do openly fall into such Blasphemies against and engage if they have power into such Persecution of the Truth as that they give themselves sufficient Direction how others should behave themselves towards them So the ancient Church was satisfied in the case of Julian This is the sum concerning what is affirmed of these Apostates namely that it is impossible to renew them unto Repentance that is so to act towards them as to bring them to that Repentance whereby they may be enstated in their former condition Hence sundry things may be observed for the clearing the Apostles Design in this Discourse As 1 Here is nothing said concerning the Acceptance or Refusal of any upon Repentance or the Profession thereof after any sin to be made by the Church whose Judgement is to be determined by other rules and circumstances And this perfectly excludes the pretence of the Novatians from any countenance in these words For whereas they would have drawn their warranty from hence for the utter exclusion from Church Communion of all those who had denied the Faith in times of Persecution although they expressed a Repentance whose sincerity they could not evince Those only are intended who neither do nor can come to Repentance it self nor make a Profession of it with whom the Church had no more to do It is not said that men who ever thus fell away shall not upon their Repentance be admitted into their former state in the Church But that such is the severity of God against them that he will not again give them Repentance unto Life 2 Here is nothing that may be brought in bar against such as having fallen into any great sin or any course in sinning and that after Light Convictions and Gifts received and exercised who desire to repent of their sins and endeavour after sincerity therein Yea such a desire and endeavour exempts any one from the Judgement here threatened There is therefore in it that which tends greatly to the encouragement of such sinners For whereas it is here declared concerning those who are thus rejected of God that it is impossible to renew them or to do any thing towards that which shall have a tendency to Repentance those who are not satisfied that they do yet savingly repent but only are sincerely exercised how they may attain thereunto have no concernment in this Commination but evidently have the door of mercy still opened unto them For it is shut against those who shall never endeavour to turn by Repentance And although Persons so rejected of God may fall under Convictions of their sin attended with despair which is unto them a foresight of their future condition yet as unto the least attempt after Repentance on the terms of the Gospel they do never rise up unto it Wherefore the Impossibility intended of what sort soever it be respects the severity of God not in refusing or rejecting the greatest sinners which seek after and would be renewed unto Repentance which is contrary unto innumerable of his Promises but in the giving up such sinners as these are here mentioned unto that obdurateness and obstinacy in sinning that blindness of mind and hardness of heart as that they neither can nor shall ever sincerely seek after Repentance nor may any means according to the mind of God be used to bring them thereunto And the Righteousness of the exercise of this severity is taken from the nature of this sin or what is contained in it which the Apostle declares in the ensuing Instances VERSE 7 8. What the Apostle had Doctrinally instructed the Hebrews in before in these Verses he layeth before them under an apposite similitude For his Design herein is to represent the condition of all sorts of Persons who profess the Gospel and live under the Dispensation of its Truths with the various Events that do befall them He had before treated directly only of unfruitful and Apostatizing Professors whom here he represents by unprofitable Ground and Gods dealing with them as men do with such Ground when they have Tilled it in vain For the Church is a Vine or Vineyard and God is the Husbandman Joh. 15. 1. Isa.
à nobis intelligitur Ipse est Tabernaculum propter carnis tegumentum Ipse est mensa quia noster cibus est et vita Ipse est Arca habens legem Dei reconditam quia est verbum Patris Ipse est candelabrum quia est Lux Spiritualis Ipse est Altare incensi quia est odor suavitatis in Sanctificationem Ipse est Altare Holocausti quia est hostia pro totius mundi vit a in cruce oblata And other Instances he gives unto the same purpose And although I cannot comply with all his particular Applications yet the Ground he builds upon and the Rule he proceeds by are firm and stable And by this Rule we shall enquire into the signification of the things mentioned by the Apostle in the first part of the Tabernacle 1. The Candlestick with its seven Branches and its perpetual Light with pure Oyl giving Light unto all Holy Administrations did represent the fullness of Spiritual Light that is in Christ Jesus and which by him is communicated unto the whole Church In him was Life and the Life was the Light of men Ioh. 1. 4. God gave unto him the Spirit not by measure Ioh. 3. 34. And the Holy Spitit rested on him in all variety of his Gifts and Operations especially those of Spiritual Light Wisdom and Understanding Isa. 11. 2. 3. And in allusion unto this Candlestick with its seven Lamps is called the seven Spirits that are before the Throne of God Revel 1. 4 as He in and by whom the Lord Christ gives out the fullness and perfection of spirituall Light and Gifts unto the illumination of the Church even as the Light of the Tabernacle depended on the seven Lamps of the Candlestick Wherefore by the Communication of the fullness of the Spirit in all his Gifts and Graces unto Christ he became the fountain of all spiritual Light unto the Church For he subjectively enlightens their minds by his Spirit Ephes. 1. 17 18 19. and objectively and doctrinally conveys the means of Light unto them by his word Again There was one Candlestick which contained the holy Oyl a Type of the spirit in it self Thence was it communicated unto the Branches on each side of it that they also should give Light unto the Tabernacle Yet had they originally no oyl in themselves but only what was continually communicated unto them from the body of the Candlestick And so the communications from Christ of spiritual Gifts unto the Ministers of the Gospel whereby they are instrumental In the Illumination of the Church was signified thereby For unto every one of us is given Grace according unto the measure of the Gift of Christ even as he pleaseth Ephes. 4. 7. But hereon we must also remember that this Candlestick was all one beaten work of pure Gold both the Scapus the Body and all the Branches of it There were neither joynts nor screws nor pins in or about it Exod. 25. 36. Wherefore unless ministers are made Partakers of the divine nature of Christ by that faith which is more precious than Gold and are intimately united unto him so as mystically to become one with him no pretended conjunction unto him by joynts and screws of outward order will enable them to derive that pure oyl from him with whose burning Light they may illuminate the Church But this I submitt unto the Judgment of others This is of faith herein That which God instructed the Church in by this holy Utensil and its Use was that the promised Messiah whom all these things typed and represented was to be by the fullness of the spirit in himself and the communication of all Spiritual Graces and Gifts unto others the only cause of all true saving Light unto the Church He is the true Light which lighteneth every man coming into the world namely that is savingly enlightened Upon the entrance of Sin all things fell into Darkness spiritual darkness covered mankind not unlike that which was on the face of the deep before God said let there be Light and there was Light 2 Cor. 4 6. And this darkness had two parts first that which was external with respect unto the will of God concerning Sinners and their acceptance with him secondly on the minds of men in their incapacity to receive such divine Revelations unto that end as were or should be made This was the double Vail the Vail vailed and the Covering covered over the face of all Nations which was to be destroyed Isa. 25. 7. And they are both removed by Christ alone the former by his Doctrine the latter by his Spirit Moreover there was no Light at all in the Sanctuary for the performance of any holy Administrations but what was given unto it by the Lamps of this Candlestick And therefore was it to be carefully dressed every morning and evening by a perpetual Statute And if the communication of spiritual Gifts and Graces do cease the very Church it self notwithstanding its outward order will be a place of Darkness Obs. 1. The Communication of sacred Light from Christ in the Gifts of the Spirit is absolutely necessary unto the due and acceptable performance of all holy Offices and Duties of worship in the Church And 2. No man by his utmost endeavours in the use of outward means can obtain the least beam of saving Light unless it be communicated unto him by Christ who is the only fountain and cause of it The Table and the Shew-bread mentioned in the next place respected him also under another consideration The use of the Table which was all overlaid with Gold was only to bear the bread which was laid upon it What resemblance there might be therein unto the Divine Person of Christ which sustained the humane nature in its duties that Bread of Life which was provided for the Church It may be is not easie to declare Howbeit the Head of Christ is said to be as the most fine Gold Cant. 5. 11. Wherefore the matter of it being most precious and the form of it beautifull and glorious it might as far represent it as any thing would do which is of this Creation as all these things were ver 11. But that the Lord Christ is the only Bread of life unto the Church the only Spiritual Food of our Souls he himself doth fully testifie Ioh. 6. 32. 35. He therefore He alone was represented by this continual Bread of the Sanctuary VER 3 4 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But after the second Vail or Covering Our Latine Translation reads post medium velum that is after the Vail that was in the midst For there were not three Vails whereof this should be in the midst but two only The Syriack somewhat changeth the words The inner Tabernacle which was within the face of the second Gate The same thing is intended but the inner is added and after the second Vail is expressed by an Hebraism what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is which is rendred
appearance by the performance of Duties in their Times Course and Order but they walk at all Adventures as unto any especial design of their minds about it Barnabas exhorted the Disciples at Antioch that with purpose of Heart they would cleave unto the Lord Acts 11. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is with a firm Resolution to abide in and pursue the Obedience they were called unto So Paul tells Timothy that he knew his Doctrine manner of life and purpose 2 Tim. 3. 10. namely how his principal aim design and resolution was to abide in and carry on his course of Faith and Obedience And then is any thing the object of our purpose and principal design 1 When we subordinate all other things and occasions unto it that they may not justle nor enterfere nor stand in competition with it when to us to live is Christ or he is the chief end of our life When men do usually and ordinarily suffer other things to divert them from Duties of Obedience in their season Obedience is not their principal design 2 When it possesseth the chiefest place in our valuation and esteem And this it doth absolutely where we attain that frame that whilst the work of Faith and Obedience thrives in our Hearts and Lives we are not much moved with whatever else befalls us in this world This was the frame of our Apostle Acts 21. 13. Phil. 3. 7 8. But because of the weakness and ingagement of our natural affections unto the lawful comforts of this Life some are not able to rise unto that height of the undervaluation and contempt of these things whilst the work of our Obedience goes on which we ought all to aim at yet we must say that if there be any sincerity in making our Obedience the principal design of our lives there will be a constant preference of it unto all other things As when a man hath many particular losses he may be allowed to be sensible of them yet if he have that still remaining wherein his main stock and wealth doth consist he will not only be relieved or refreshed but satisfied therewith But if a man who pretends much unto a great Stock and Trade in another Country gives up all for lost upon some damages he receiveth at home in his House or Shop it is plain he hath no great confidence in the other Treasure that he pretended unto No more have men any especial Interest in the work of Obedience which whilst they suppose it to be safe do yet lose all their comforts in the loss of other things 3 When any thing is the object of our chief design the principal contrivances of our minds will be concerning it And this makes the great difference in Profession and Duties Men may multiply Duties in a course of them and yet their Spirits not be ingaged in and about them as their business Consider how most men are conversant about their secular affairs They do not only do the things that are to be done but they beat as we say their Heads and Minds about them And it is observed that however industrious in their way many men may be yet if they have not a good contrivance and projection about their Affairs they seldom prosper in them It is so also in things Spiritual The Fear of the Lord is our Wisdom it is our Wisdom to keep his Commandments and walk in his ways Now the principal work of Wisdom is in contriving and disposing the ways and methods whereby any end we aim at may be obtained And where this is not exercised there Obedience is not our work How Temptations may be avoided how Corruptions may be subdued how Graces may be increased and strengthened how Opportunities may be improved how Duties may be performed to the Glory of God how Spiritual Life may be strengthened Peace with God maintained and Acquaintance with Jesus Christ increased are the daily thoughts and contrivances of him who makes Obedience his work 2 Actual Diligence and Watchfulness is required in our Obedience if we do make it our work And 3 A due consideration of what doth and will rise up in opposition unto it or unto us in it which things being commonly spoken unto I shall not here enlarge upon them The second thing whereon the Apostle grounds his confidence concerning these Hebrews is their labour of Love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the words express a distinct Grace and its excrcise and are not exegetical of the preceding expressions It is not your work that is your Labour of Love But this Labour of Love is distinguished from their work in general as an eminent part or instance of it This the copulative Conjunction after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 evinceth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of your work that is of Obedience in general the work of Faith and of your Labour of Love namely in particular and eminently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as we observed is passed by in some Translations but without cause The original Copies are uniform in it and the parallel place doth expresly require it 1 Thes. 1. 3. There is in the remaining part of this Verse which depends on these words 1. What the Apostle ascribes unto these Hebrews which is the Labour of Love 2. The way whereby they evidenced this Labour of Love they shewed it 3. The object of it and that is the Saints 4. The formal reason and principal motive unto it which is the name of God for his names sake 5. The way of its exercise it was by ministration both past and present in that you have ministred and do minister In the first of these the Apostle observes the Grace it self and its exercise their Love and its Labour This Grace or Duty being excellent and rare and its exercise in Labour being highly necessary and greatly neglected and both in conjunction being a principal Evidence of a good Spiritual condition of an Interest in those Better things which accompany Salvation I shall a little divert unto the especial consideration of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Love is the second great Duty of the Life of God which is brought to light by the Gospel It is Faith that gives Glory to God on high and Love that brings Peace on the Earth wherein the Angels comprised the substance of our Deliverance by Jesus Christ Luke 2. 14. Neither is there any thing of it in the whole world but what is derived from the Gospel All things were at first made in a state of Love That Rectitude Order Peace and Harmony which was in the whole Creation was an Impression from and an Expression of the Love of God And our Love towards him was the Bond of that Perfection and the Stability of that State and Condition The whole Beauty of the Creation below consisted in this namely in mans loving God above all and all other things in him and for him according as they did participate of and express his Glory and
men are apt to deceive their Souls in supposing they believe the free Promises of God concerning Grace and Mercy whilst they believe not those which are annexed unto Duty For he who believeth not any Promises of the Gospel believeth none Faith doth as equally respect all Gods Promises as Obedience doth all his Commands And it was a good design in a Reverend Person who wrote a Discourse to prove from the Scripture and Experience That largeness in Charity is the best and safest way of thriving in this world 4. Where the Objects of this exercise of Love are multiplied Weariness is apt to befall us and insensibly to take us off from the whole The Wisdom and Providence of God do multiply Objects of Love and Charity to excite us to more acts of Duty and the corruption of our Hearts with self-love useth the consideration of them to make us weary of all Men would be glad to see an end of the trouble and charge of their Love when that only is true which is endless Hence our Apostle in the next Verse expresseth his desire that these Hebrews should not faint in their work but shew the same diligence unto the full assurance of hope unto the end See Gal. 6. 9. And if we faint in spiritual Duties because of the increase of their occasions it is a sign that what we have done already did not spring from the proper Root of Faith and Love What is done in the strength of Nature and Conviction howsoever vigorous it may be for a season in process of time will decay and give out And this is the reason why so many fail in the course of their Profession All Springs of Obedience that lye in Convictions and the improvement of natural Abilities under them will at one time or other fade and dry up And where we find our selves to faint or decay in any Duties our first enquiry should be after the nature of their spring and principle Only the Spirit of God is living water that never fails So the Prophet tells us that even the Youths shall faint and be weary and the Young men shall utterly fail Isa. 40. 30. They who seem to be the strongest and most vigorous in the performance of any Duties yet if they have nothing but their own strength the Ability of nature under Convictions to trust unto they will and shall faint and utterly fail For that such are intended is manifest from the opposition in the next words But they that wait upon the Lord shall renew their strength they shall mount up with wings as Eagles they shall run and not be weary they shall walk and not faint ver 31. If our Strength and Duties be derived by Faith from God the more we engage in them the more it will be increased The way of the Lord is strength to the upright Prov. 10. 29. Where we are upright in the way of God the very way it self will supply us with new strength continually And we shall go from strength unto strength Psal. 84. 7. from one strengthening Duty unto another and not be weary But hereunto diligence and labour also is required From these and the like considerations it is that the Apostle here mentioneth the industrious labour of Love that was in the Hebrews as an evidence of their saving Faith and Sincerity The next thing expressed in these words is the Evidence they gave of this labour of Love and the means whereby the Apostle came to know it They shewed it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye have shewed or manifested it The same word that James useth in the same case 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 2. 18. shew me thy Faith by thy works declare it make it manifest And a man may shew a thing two ways 1 By the doing of it 2 By declaring what he hath done He that works visibly in his calling shews his work by what he doth And he who works in secret may declare it as he hath occasion It is in the first sense that the Hebrews shewed their labour of Love and that James requires us to shew our Faith and Works The things themselves are intended which cannot but be manifest in their due performance To shew the labour of Love is to labour in the Duties of it as that it shall be evident Yet this self-evidencing power of the works of Love is a peculiar property of those that are some way eminent When we abound in them and when the Duties of them are above the ordinary sort and rate then are we said to shew them that is they become conspicuous and eminent To that purpose is the command of our Saviour Matth. 5. 16. Let your light so shine before men that they may see your good works and glorifie your Father which is in Heaven Not only let it shine but let it so shine which respects the measure and degree of our Obedience and herein are we required so to abound that our works may be evident unto all If they will take no notice of them for their good if they will revile us and reproach us for our good works as though they were evil works which is the way of the world towards most Duties of Gospel Obedience they themselves must answer for their Blindness our Duty it is so to abound in them as that they may be discerned and seen of all who do not either shut their Eyes out of prejudice against what we are or turn their faces from them out of dislike of what we do Nothing is to be done by us that it may be seen but what may be seen is to be done that God may be glorified Wherefore these Hebrews shewed the work of Faith and the labour of Love by a diligent attendance unto and an abundant performance of the one and the other 3. The End or Reason or Cause of their performance of these Duties which gives them spirit and life rendring them truly Christian and acceptable unto God is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 towards his name Some would have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his name which also may bear the sense here intended But towards his name is more emphatical And we may observe 1 That in this place it respects not the whole work of these Hebrews the work of Faith before mentioned but it is peculiarly annexed unto the labour of Love The labour of Love towards his name 2 That it was the Saints that were the immediate object of that Love as is declared in the words ensuing in that you have ministred to the Saints and do minister Wherefore it is a Love unto the Saints on the account of the name of God that is intended And this Love unto the Saints is towards the name of God on three accounts 1 Objectively Because the name of God is upon them They are the Family that is called after his name Of him the whole Family of them in Heaven and
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
of Righteousness is he who is the Author Cause and Dispenser of Righteousness unto others As God is said to be the Lord our Righteousness And so is the King of Peace also in which sence God is called the God of Peace Thus was it with Melchisedec as he was the Representative of Jesus Christ. 4. The last thing that the Apostle Observes from these Names and Titles in their Order wherein it is Natural that the Name of a Man should precede the Title of his Rule First King of Righteousness and afterwards King of Peace Righteousness must go first and then Peace will follow after So it is Promised of Christ and his Kingdom that in his days the Righteous shall flourish and abundance of Peace so long as the Moon endureth Psal. 72. 7. First they are made Righteous and then they have Peace And Isa. 32. 17. The work of Righteousness shall be Peace and the effect of Righteousness Quietness and Peace for ever This is the Order of these things There is no Peace but what proceedeth from and is the Effect of Righteousness So these things with respect unto Christ are declared by the Psalmist Psal. 85. 9 10 11 12 13. What we are taught hence is 1. That the Lord Jesus Christ is the only King of Righteousness and Peace unto the Church See Isa. 32. 1 21. Chap. 9. 6. He is not only a Righteous and Peaceable King as were his Types Melchisedec and Solomon but he is the Author Cause Procurer and Dispenser of Righteousness and Peace to the Church So is it declared Jer. 23. 5 6. Behold the Days come saith the Lord that I will raise unto David a Righteous Branch and a King shall Reign and Prosper and shall Execute Judgment and Justice in the Earth In his Days Judah shall be saved and Israel shall dwell safely and this is his Name whereby he shall be called The Lord our Righteousness He is Righteous and Reigneth Righteously but this is not all he is the Lord our Righteousness VII The Apostle proceeds yet unto other Instances in the Description of Melchisedec wherein he was made like unto the Son of God ver 3. Without Father without Mother without Descent having neither beginning of Days nor end of Life The things here asserted being at the first view strange and uncouth would administer occasion unto large Discourses and accordingly have been the Subject of many Enquiries and Conjectures But it is no way unto the Edification of those who are Sober and Godly to engage into any long Disputes about those things wherein all Learned sober Expositors are come to an Issue and Agreement as they are in general in this matter For it is granted that Melchisedec was a Man really and truly so and therefore of Necessity must have all these things for the Nature of Man after him who was first Created who yet also had beginning of Life and end of Days doth not exist without them Wherefore these things are not denied of him absolutely but in some sence and with respect unto some especial end Now this is with respect unto his Office therein or as he bare that Office he was without Father without Mother c. And how doth this appear that so it was with him It doth so because none of them is Recorded or mentioned in the Scripture which yet diligently Recordeth them concerning other Persons and in particular those who could not find and prove their Genealogies were by no means to be admitted unto the Priesthood Ezra 2. 61 62 63. And we may therefore by this Rule enquire into the particulars 1. It is said of him in the first place that he was without Father without Mother whereon part of the latter clause namely without beginning of Days doth depend But how could a Mortal Man come into the World without Father or Mother Man that is Born of a Woman is the Description of every Man what therefore can be intended The next word declares he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without Descent say we But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Generation a Descent a Pedigree not absolutely but Rehearsed Described Recorded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is he whose Stock and Descent is entered upon Record And so on the contrary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not he who hath no Descent no Genealogy but he whose Descent and Pedigree is no where Entered Recorded Reckoned up Thus the Apostle himself plainly expresseth this word ver 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose Descent is not counted that is reckoned up in Record Thus was Melchisedec without Father and Mother in that the Spirit of God who so strictly and exactly Recorded the Genealogies of other Patriarchs and Types of Christ and that for no less an end than to manifest the Truth and Faithfulness of God in his Promises speaks nothing unto this purpose concerning him He is introduced as it were one falling from Heaven appearing on a sudden Reigning in Salem and Officiating the Office of the Priesthood unto the High God 2. On the same Account is he said to be without beginning of Days or end of Life For as he was a Mortal Man he had both He was assuredly Born and did no less certainly dye than other Men. But neither of these are Recorded concerning him We have no more to do with him to learn from him nor are concerned in him but only as he is Described in the Scripture and there is no mention therein of the Beginning of his Days or the end of his Life Whatever therefore he might have in himself he had none to us Consider all the other Patriarchs mentioned in the Writings of Moses and you shall find their Descent Recorded who was their Father and so upwards unto the first man and not only so but the time of their Birth and Death the Beginning of their Days and the End of their Lives is exactly Recorded For it is constantly said of them such an one Lived so long and begat such a Son which fixed the time of Birth Then of him so begotten it is said he lived so many Years which determines the end of his Days These things are expressely Recorded But concerning Melchisedec none of these things are spoken No mention is made of Father or Mother no Genealogy is Recorded of what Stock or Progeny he was nor is there any Account of his Birth or Death So that all these things are wanting unto him in this Historical Narration wherein our Faith and Knowledge is alone concerned Some few things may yet farther be enquired into for the clearing of the sence of these words 1. Whereas the Observation of the Apostle is built upon the silence of Moses in the History which was sufficient for him whatever was the Cause and Reason of that silence we may enquire whence it was Whence it was I say that Moses should introduce so great and excellent a Person as Melchisedec without any mention of his Race or Stock of his
Tenderness Love and Zeal towards those unto whom he doth Administer especially considering how greatly their Eternal welfare depends on his Ability Diligence and Faithfulness in the Discharge of his Duty And this proves on sundry accounts greatly to the Advantage of the poor Tempted Disciples of Christ. For it makes a Representation unto them of his own Compassion and Love as the great Shepherd of the Sheep Isa. 40. 11. and causeth a needful Supply of Spiritual Provisions to be always in readiness for them and that to be Administred unto them with Experience of its Efficacy and Success 3. That the Power of Gospel-Grace and Truth may be exemplified unto the Eyes of them unto whom they are dispensed in the Persons of them by whom it is Administred according unto Gods Appointment It is known unto all who know ought in this matter what Temptations and Objections will arise in the minds of poor Sinners against their obtaining any Interest in the Grace and Mercy that is dispensed in the Gospel Some they judge may be made Partakers of them but for them and such as they are there seems to be no Relief provided But is it no Encouragement unto them to see that by Gods appointment the Tenders of his Grace and Mercy are made unto their Souls by Men Subject unto alike Passions with themselves and who if they had not freely obtained Grace would have been as vile and unworthy as themselves For as the Lord called the Apostle Paul to the Ministry who had been a Blasphemer a Persecutor and Injurious that he might in him shew forth all Long-suffering for a Pattern unto them who should hereafter believe on him to Everlasting Life that is for the Encouragement even of such high Criminal Offenders to Believe 1 Tim. 1. 13 14 15 16. So in more Ordinary Cases the Mercy and Grace which the Ministers of the Gospel did equally stand in need of with those unto whom they dispense it and have received it is for a Pattern Example and Encouragement of them to Believe after their Example 4. In particular God maketh Use of Persons that dye in this matter that their Testimony unto the Truth of Gospel-Grace and Mercy may be Compleat and unquestionable Death is the great Touch-stone and Trial of all things of this Nature as to their Efficacy and Sincerity Many things will yield Relief in Life and various Refreshments which upon the approach of Death vanish into nothing So it is with all the Comforts of this VVorld and with all things that have not an Eternal Truth and Substance in them Had not those therefore who dispense Sacred things been designed themselves to come unto this Touch-stone of their own Faith Profession and Preaching those who must dye and know always that they must do so would have been unsatisfied what might have been the Condition with them had they been brought unto it and so have ground to fear in themselves what will become of that Faith wherein they have been Instructed in the warfare of Death when it shall approach To obviate this Fear and Objection God hath Ordained that all those who Administer the Gospel shall all of them bring their own Faith unto that Last Trial that so giving a Testimony unto the Sincerity and Efficacy of the things which they have Preached in that they Commit the Eternal Salvation of their Souls unto them and higher Testimony none can give they may be Encouragements unto others to follow their Examples to imitate their Faith and pursue their Course unto the End And for this cause also doth God oft-times call them forth unto peculiar Trials Exercises Afflictions and Death it self in Martyrdom that they may be an Example and Encouragement unto the whole Church I cannot but Observe for a Close of this Discourse that as the unavoidable Infirmities of the Ministers of the Gospel managed and passed through in a course of Faith Holiness and Sincere Obedience are on many Accounts of singular Use and Advantage unto the Edification and Consolation of the Church so the Evil Examples of any of them in Life and Death with the want of those Graces which should be excited unto Exercise by their Infirmities is pernicious thereunto 〈…〉 2 The Life of the Church depends on the Everlasting Life of Jesus Christ. It is said of Melchisedec as he was a Type of him It is witnessed that he Liveth Christ doth so and that for ever and hereon under the Failings Infirmities and Death of all other Administrators depends the Preservation Life Continuance and Salvation of the Church But this must be spoken peculiarly on ver 27. whither it is remitted VER 9 10. It may be Objected unto the whole precedent Argument of the Apostle That although Abraham himself paid Tithes unto Melchisedec yet it followeth not that Melchisedec was Superiour unto the Levitical Priests concerning whom alone the Question was between him and the Jews For although Abraham might be a Priest in some sence also by virtue of common Right as were all the Patriarchs yet was he not so by virtue of any especial Office Instituted of God to abide in the Church But when God afterwards by peculiar Law and Ordinance Erected an Order and Office of Priesthood in the Family of Levi it might be Superiour unto or Exalted above that of Melchisedec although Abraham paid Tithes unto him This Objection therefore the Apostle obviates in these verses and therewithal giving his former Argument a farther Improvement he makes a Transition according unto his usual Custom as it hath been often Observed that it is his Method to do unto his especial Design in proving the Excellency of the Priesthood of Christ above that of the Law which is the main scope of this whole Discourse VER 9 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ut verbum dicere as to speak a word Vul. Lat. Ut ita dictum sit be it so said Syr. As any one may say Arab. And it is said that this Discourse or Reason may be some way ended Ut ita loquar as I may so speak In the rest of the words there is neither Difficulty nor Difference among Translators There are three things Observable in these words 1. The manner of the Introduction of the Apostle's new Assertion 2. The Assertion it self which hath the force of a new Argument unto his Purpose ver 9. And 3. The Proof of his Assertion in ver 10. The manner of the Introduction of his Assertion is in these words as I may so say This Qualification of the Assertion makes an abatement of it one way or other Now this is not as to the Truth of the Proposition but as to the Propriety of the Expression The words are as if that which is expressed was actually so namely that Levi himself paid Tithes whereas it was so only virtually The thing it self intended was with respect unto the Apostles purpose as if it had been so indeed though Levi not being
evert the force of his Argument For if the same sacrifice which the Lord Christ offered be often offered and had need so to be the whole Argument to prove the excellency of his Priesthood in that he offered himself but once above them who often offered the same sacrifices falls to the ground And hence also the Foundation of this fiction is rased For it is that the Lord Christ offered himself at the supper the night before he was hetraied as the Trent Council affirms Sess. 22. Cap. 1. For if he did so he offered himself more than once twice at least which being a matter of Fact is to give the Apostle the lye What he offered is expressed in the last place and therein the Reason is contained why he offered but once and needed not to do so daily as those Priests did And this is taken from the excellency of his offering he offered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 himself And this gives the highest preference of the Priesthood of Christ above that of Levi. For 1. Those Priests had nothing of their own to offer but must be furnished with offerings from among the other Creatures 2. Though they had the best from them the blood and fat yet it was but the blood of Calves and Sheep and Goats And what can this do for the real Expiating of the sins of our souls See Micah 6. 6 7 8. Wherefore when at any time the People were brought under any serious conviction of sin they could not but apprehend that none of these sacrifices however multiplyed could deliver them from their Guilt But the Lord Christ had something of his own to offer that which was originally and absolutely his own not borrowed or taken from any thing among the Creatures And this was himself a sacrifice able to make Attonement for all the sins of Mankind And from the words thus expounded we may observe 1. That no sinful man was meet to offer the great Expiatory sacrifice for the Church much less is any sinful man fit to offer Christ himself As the first part of this Assertion declares the insufficiency of the Priests of the Church of the Jews so doth the latter the vain pretence of the Priests of the Church of Rome The former the Apostle proves and confirms expresly For no other high Priest but such a one as was in himself perfectly sinless did become us or our state and condition He that was otherwise could neither have any thing of his own to offer and must in the first place offer for himself and this he must be doing day by day And the latter on many accounts is a vile presumptuous Imagination For a poor sinful worm of the Earth to interpose himself between God and Christ and offer the one in sacrifice unto the other what an issue is it of Pride and Folly 2. The Excellency of Christs Person and Priesthood freed him in his offering from many things that the Levitical Priesthood was obliged unto And the due Apprehension hereof is a great guide unto us in the consideration of those Types For many things we shall meet withal which we cannot see how they had a particular Accomplishment in Christ nor find out what they did prefigure But all of them were such that their own infirm state and condition did require Such was their outward Call and Consecration which they had by the Law in the sacrifice of beasts with certain washings and unctions their sacrificing often and for themselves their Succession one to another their Purifications or legal Pollutions These and sundry things of like nature were made necessary unto them from their own sins and infirmities and so had no particular Accomplishment in Christ. However in general all the Ordinances and Institutions about them all taught the Church thus much that nothing of that was to be found in the true high Priest wherein they were defective 3. No Sacrifice could bring us unto God and save the Church to the utmost but that wherein the Son of God himself was both Priest and Offering Such an High Priest became us who offered himself once for all And we may consider 1. That this was one of the greatest effects of infinite divine Wisdom and Grace His Incarnation wherein he had a body prepared for him for this purpose his call to his Office by the Oath of the Father and Unction of the Spirit his sanctifying himself to be a sacrifice and his offering up himself through the eternal Spirit unto God are all full of Mysterious Wisdom and Grace All these wonders of wisdom and love were necessary unto this great End of bringing us unto God 2. Every part of this Transaction all that belongs unto this sacrifice is filled up with Perfection that no more could be required on the part of God nor is any thing wanting to give countenance unto our unbelief The Person of the Priest and the Offering it self are both the same both the Son of God One view of the Glory of this Mystery how satisfactory is it unto the souls of Believers 3. A distinct consideration of the Person of the Priest and of his sacrifice will evidence this Truth unto the Faith of Believers What could not this Priest prevail for in his Interposition on our behalf Must he not needs be absolutely prevalent in all he ayms at Were our cause intrusted in any other hand what security could we have that it should not miscarry And what could not this offering make Attonement for What sin or whose sins could it not expiate Behold the Lamb of God that takes away the sins of the World 4. It was burdensom and heavy work to attain relief against sin and settled Peace of Conscience under the old Priesthood attended with so many weaknesses and infirmities Herein lyes the greatest part of that Yoke which the Apostle Peter affirms that neither they nor their Fathers were able to bear Act. 15. 10. Which the Lord Christ gives us deliverance from Math. 11. 27 28 29 30. VER XXVIII For the Law maketh men High Priests which have Infirmity but the Word of the Oath which was since the Law maketh the Son who is consecrated for evermore The Apostle in this verse summeth up the whole of his precedent Discourse so as to evidence the true and proper Foundation which all along he hath built and proceeded on 1. One Principle there was agreed upon between him and the Hebrews who adhered unto Mosaical Institutions and this was that an High Priest over the Church there must be and without such an one there is no approach unto God So it was under the Law and if the same order be not continued the Church must needs fall under a great disadvantage To lose the High Priest out of our Religion is to lose the Sun out of the firmament of the Church This was a common Principle agreed on between them whereon the Apostle doth proceed 2. He Grants unto them that the High Priests who officiated
that was typically represented in the Sanctuary below And therein doth the Lord Christ discharge his Priestly Office for the good of the Church It was a joyful time with the Church of Old when the High Priest entred into the Holy Place For he carried with him the Blood wherewith Attonement was made for all their sins Yet he was quickly again to leave that Place and his Ministration therein But our High Priest abides in the Sanctuary in the Holy Place for ever alwaies representing the efficacy of the Blood whereby atonement was made for all our sins As no Interposition between Heaven and us should discourage us while Christ is there ministring for us so his being there will draw our hearts and minds thither continually if so be we are really interested in his Holy ministrations These things are to some in darkness and obscurity if not wholly out of their sight yet out of their Practice In their Faith Worship and Obedience they find no concernment in the Heavenly ministrations of this High Priest Things within the Vail are hid from them Yet would such Persons be esteemed Christians But the Relief the Direction the Consolation which true Believers do or may in the due exercise of Faith receive by the consideration hereof are gracious and pleasant yea full of Glory The second Part of the Limitation of the ministration of our High Priest is in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and of that true Tabernacle which is farther described by its efficient cause expressed both positively and negatively which God pitched and not man Expositors generally agree that by True in this Place that which is Substantial Solid and abiding is intended For it is opposed unto that which is Umbratile Transitory and Pigurative The Old Tabernacle could in no sense be said to be false or deceiving for it was an Ordinance of God set up and used by his Appointment and gave true directions unto its proper end But it was Figurative and Typical denoting somewhat that was to be the true and substantial Tabernacle of God So is the expression interpreted John 6. 23. Moses gave you not the Bread from Heaven but my Father giveth you the true Bread from Heaven that is Spiritually substantial and abiding nourishing the soul unto eternal Life But what is the Tabernacle here intended deserves our diligent enquiry And I find a fourfold sense to be given of these words The true Tabernacle 1. Some as Grotius take it for this whole Universe the Fabrick of Heaven and Earth This some even among the Heathen have called the Tabernacle and Temple of God This he hath made as it were to dwell in as a certain fixed Place for the manifestation of his Glory And whereas the ministry of Christ at least as unto the effects of it is not confined unto any certain Place above or below to no material Tabernacle or Temple The whole universe is called his Tabernacle as being that which is true substantial and abiding And thus it may answer what is affirmed of all Power being given unto him in Heaven and Earth and his being given to be the Head over all things unto the Church I see nothing absurd in this Opinion nor contradictory unto the Analogy of Faith But the Design of the Apostle in using these words and expressions will not allow this to be his especial meaning For somewhat he doth intend that the Old Tabernacle did typify and represent which it did not the Fabrick of the Universe but that especial pattern which was shewed unto Moses in the Mount 2. Some with more probability do judge that by the true Tabernacle the Universal Spiritual Catholick Church is intended For this is compared expressly unto a Tabernacle Isa. 33. 20. Chap. 54. 2. And herein doth God dwell and walk amongst men Hereof Christ may be said to be the minister For as he is the Head of it so he dwelleth in it And it is undoubtedly in the behalf of this Tabernacle that he continueth to administer in the Holy Place and all the Benefits of his Ministration do redound hereunto But yet all this doth not suffice to have the Lord Christ called the Minister of this Tabernacle This indeed is that which he ministreth for but it is not that which he ministreth by The Tabernacle and the things contained in it were the means of worship and that which was materially employed in divine service which the Catholick Church answereth not unto Neither was the Tabernacle of Old which is here alluded unto a Type of the Church but of Christ himself 3. Most Expositors take the Tabernacle as they do the Sanctuary for Heaven it self And they would have the word true by a Zeugma to belong unto the Sanctuary as well as unto the Tabernacle which we have also before allowed But yet this proveth not that the Sanctuary and the Tabernacle must be the same though both be equally true in the same sense This way go the Greek Expositors as Chrysostome Theophylact and Oecumenius on the Place And because this Tabernacle is said to be fixed of God Chrysostome reproacheth them who say that the Heavens do move and are Spherical though he never had a prophetical dream of the Copernican Hypothesis But yet as Beza well observes they forsook their own interpretation on Chap. 9. 11 12. where the Tabernacle is spoken of in the same sense that here it is But besides the Reasons that shall be given immediately for another interpretation two things will not comply with this For 1. There is no reason why the Apostle should express the same thing first under the name of the Sanctuary and then of a Tabernacle 2. There is no especial Reason why it should be added peculiarly concerning the Heavens which God hath fixed and not man for this was never questioned 4. I say therefore that by this true Tabernacle the Humane Nature of the Lord Christ himself is intended Hereof he is the Minister herein doth he minister before God above For 1. Hereof the Old Tabernacle was a Type Thence is the expression taken and thereunto is opposition made in the Epithete True This therefore is our best direction and rule in the interpretation of this expression For look what that Type did signifie what was to be the substantial Antitype of it that is the true Tabernacle whereof the Lord Christ is the Minister For all agree that it is called true in opposition and answer unto that which was umbratile and figurative Now that Tabernacle was not erected to be a Type of Heaven nor is any such thing intimated in the Scripture A token pledge and means it was of Gods presence with his People here on earth of his nearness unto them whence also he is said to dwell among them But this he doth really and substantially only through Christ. He therefore alone is this true Tabernacle For 2. In answer hereunto when he was incarnate and came into the world it is said that
John 20. 17. Heb. 2. 12 13. And we became heirs of God joint heirs with Christ and his People to yield him all sincere obedience And these things may suffice briefly to declare the foundation of that Covenant Relation which is here expressed Wherefore The Lord Christ God and man undertaking to be the Mediator between God and man and a Surety on our behalf is the spring and head of the New Covenant which is made and established with us in him Secondly The nature of this Covenant-Relation is expressed on the one side and the other I will be unto them a God and they shall be to me a People 1. On the part of God it is I will be unto them a God or as it is elsewhere expressed I will be their God And we must make a little enquiry into this unspeakable Priviledge which Eternity only will fully unfold 1. The person speaking is included in the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will be I Jehovah who make this Promise And herein God proposeth unto our Faith all the glorious Properties of his Nature I who am that I am Jehovah Goodness and Being itself and the cause of all Being and Goodness to others infinitely wise powerful righteous c. I that am all this and in all that I am will be so Here lies the eternal Spring of the infinite Treasures of the supplies of the Church here and for ever Whatever God is in himself whatever these Properties of his Nature extend to in it all God hath promised to be our God Gen. 17. 1. I am God Almighty walk before me Hence to give establishment and security unto our Faith he hath in his Word revealed himself by so many names titles properties and that so frequently it is that we may know him who is our God what he is and what he will be unto us And the knowledge of him as so revealing himself is that which secures our confidence faith hope fear and trust The Lord will be a refuge for the oppressed a refuge in time of trouble and they that know thy Name will put their trust in thee Psal. 9. 9 10. 2. What he promiseth is that he will be a God unto us Now although this compriseth absolutely every thing that is good yet may the notion of being a God unto any be referred unto two general Heads 1 An all-sufficient Preserver and 2 An all-sufficient Rewarder So himself declares the meaning of this expression Gen. 17. 1. Gen. 15. 1. I will be all this unto them that I am a God unto in the way of preservation and recompence Heb. 11. 6. 3. The declared rule and measure of Gods actings towards us as our God is the promises of the Covenant both of mercy grace pardon holiness perseverance protection success and spiritual victory in this world and of eternal glory in the world to come In and by all these things will he in all that he is in himself be a God unto those whom he takes into this Covenant 4. It is included in this part of the Promise that they that take him to be their God they shall say Thou art my God Hos. 2. 23. and carry it towards him according unto what infinite goodness grace mercy power and faithfulness do require And we may observe 1. As nothing less than God becoming our God could relieve help and save us so nothing more can be required thereunto 2. The efficacy security and glory of this Covenant depend originally on the nature of God immediately and actually on the mediation of Christ. It is the Covenant that God makes with us in him as the Surety thereof 3. It is from the engagement of the properties of the Divine Nature that this Covenant is ordered in all things and sure Infinite wisdom hath provided it and infinite power will make it effectual 4. As the Grace of this Covenant is inexpressible so are the obligations it puts upon us unto obedience The Relation of man unto God is expressed in these words And they shall be unto me a People or they shall be my People And two things are contained herein 1 Gods owning of them to be his in a peculiar manner according to the tenor and promise of this Covenant and dealing with them accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 2. 5. A peculiar People Let others take heed how they meddle with them lest they intrench on Gods propriety Jer. 2. 3. 2 There is included in it that which is essentially required unto their being his People namely the profession of all subjection or obedience unto him and all dependence upon him Wherefore this also belongs unto it namely their avouching this God to be their God and their free engagement unto all that obedience which in the Covenant he requireth For although this expression And they shall be unto me a People seem only to denote an Act of Gods Grace assuming of them into that Relation unto himself yet it includes their avouching him to be their God and their voluntary engagement of obedience unto him as their God When he says Ye are my People they also say Thou art my God Hos. 2. 23. yet is it to be observed 1. That God doth as well undertake for our being his People as he doth for his being our God And the Promises contained in this Verse do principally aim at that end namely the making of us to be a People unto him 2. Those whom God makes a Covenant withall are his in a peculiar manner And the profession hereof is that which the world principally maligneth in them and ever did so from the beginning V E R. XI And they shall not teach every man his neighbour and every man his brother saying Know the Lord for all shall know me from the least to the greatest THE second general Promise declaring the nature of the New Covenant is expressed in this Verse And the matter of it is set down 1 Negatively in opposition unto what was in use and necessary under the first Covenant 2. Positively in what should take place in the room of it and be enjoyed under this New Covenant and by vertue of it 1. In the former part we may observe the vehemency of the negation in the redoubling of the negative Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They shall by no means do so that shall not be the way and manner with them whom God makes this Covenant withall And this is designed to fix our minds on the consideration of the priviledge which is enjoyed under the New Covenant and the greatness of it 2. The thing thus denied is Teaching not absolutely but as unto a certain way and manner of it The Negation is not universal as unto Teaching but restrained unto a certain kind of it which was in use and necessary under the Old Covenant And this necessity was either from Gods institution or from practice taken up among themselves which must be inquired into 3. The
on various occasions expresseth him in this epistle otherwise than he is wont to do in any other of his Epistles Sometimes he calls him Iesus only sometimes Christ sometimes Iesus Christ sometimes the Son and sometimes the Son of God And he had respect herein unto the various notions which the Church of the Jews had concerning his Person from the Prophesies and Promises of the old Testament And he useth none of them peculiarly but when there is a peculiar reason for it as we have already observed on sundry occasions And so there is in this Place He doth not say Iesus is come or the Son or the Son of God but Christ being come that is the Messiah being come Under that name and notion was he promised from the beginning and the fundamental Article of the faith of the Church was that the Messiah was to come all their desires and expectations were fixed on the coming of the Messiah Hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that was to come was the name whereby they expressed their faith in him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 11. 3. Art thou he who is to come And the coming of Christ or the Messiah was the time and the cause wherein and whereby they expected the last Revelation of the Will of God and the utmost perfection of the Church Wherefore the Apostle on this occasion mentions him by his name He who was promised of old that he should come upon whose coming the faith of the Church was built by whom and at whose coming they expected the last Revelation of the Will of God and consequently a change in their present Administrations the promised Messiah being come The Church was founded of old on the name Iehovah as denoting the unchangeableness and faithfulness of God in the accomplishment of his Promises Exod. 6. 3. And this Name of Christ is declarative of the accomplishment of them Wherefore by calling him by this name as it was most proper when he was to speak of his coming so in it he minds the Hebrews of what was the antient faith of their Church concerning him and what in general they expected on his coming He had now no more to offer unto them but what they had for many ages expected desired and earnestly prayed for 2. As a general foundation of what is afterwards ascribed unto him or as the way whereby he entred on his office he affirms that he is come Christ being come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word is no where else used to express the Advent or Coming of Christ. Hence by the Vulgar it is rendred assistens which as it doth not signifie to come so the sense is corrupted by it The Rhemists render that translation but Christ assisting an High Priest But this encreaseth the ambiguity of the mistake of that Translation as not declaring that Christ himself was this High Priest which is the direct assertion of the Apostle That which is intended is the accomplishment of the promise of God in the sending and exhibition of Christ in the flesh He being now come according as was promised from the foundation of the world For although the word is inseparable in its construction with what followeth an High Priest being come an High Priest yet his coming itself in order unto the susception and discharge of that office is included in it And upon this coming itself depended the demonstration of the faithfulness of God in his promises And this is the great fundamental Article of Christian Religion in opposition unto Iudaism as it is declared 1 Iohn 4. 2 3. Wherefore by his being come in this place no one single act is intended as his Advent or Coming doth usually signifie his Incarnation only But the sense of the word is comprehensive of the whole Accomplishment of the promise of God in sending him and his performance of the work whereunto he was designed thereon In that sense is he frequently said to come or to be come 1 Iohn 5. 20. And as was before observed there is not only Argument herein unto the Apostle's design but that which being duly weighed would fully determine all the controversy he had with these Hebrews For all their legal Administrations were only subservient unto his coming and Representations thereof all given in confirmation of the truth of the promises of God that so he should come Wherefore upon his coming they must all necessarily cease and be removed out of the Church 3. There is in the words a determination of the especial end of his coming under present consideration An High Priest Being come an High Priest that is in answer unto and in the room of the High Priest under the Law This states the subject of the Apostles argument He had before proved that he was to be a Priest that he was a Priest and how he came so to be He now asserts it as the foundation of those Actings which he was to ascribe unto him in answer unto those of the legal High Priests whose offices and services with the effects of them he had before declared Those High Priests did so but Christ being come an High Priest c. 4. He adds the especial object of his office or the things about which he is conversant in the discharge of it Of the good things to come As the assertion is positive so there is a comparison and opposition included in it The High Priests of the Law were not so They were not Priests of Good things that is absolutely or such as were necessary unto the purification sanctification and justification of the Church and so far as they were Priests of Good things they were so of Good things present not of the Good things promised that were for to come And this is the force of the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the Good things namely that God had promised unto the Church A Priest or an High Priest may be said to be the Priest of the things that he doth in the execution of his office or of the things which he procureth thereby He is the Priest of his duties and of the effects of them As a Minister may be said to be a Minister of the word and Sacraments which he administreth or of the Grace of the Gospel which is communicated thereby Both are here included both the duties which he performed and the effects which he wrought The things whereof Christ is an High Priest are said to be things to come that is they are yet so absolutely so or they were so called with respect unto the state of the Church under the old Testament Most Expositors embrace the first sense these good things to come they say are that future eternal salvation and glory which were procured for the Church by the Priesthood of Christ and were not so by the Levitical Priesthood To the Administration of the Priesthood under the Law he assigns only things present temporal things as unto what could be effected by them
That this difference so far as it had yet continued had no way alienated his Mind and Affections from them though he knew how great their mistake was and what danger even of eternal ruin it exposed them unto Hereby were the Minds of those Hebrews secured from prejudice against his Person and his Doctrin and inclined unto a compliance with his Exhortation Had he called them Hereticks and Schismaticks and I know not what other Names of reproach which are the terms of use upon the like occasions amongst us he had in all probability turned that which was lame quite out of the way But he had another Spirit was under another conduct of Wisdom and Grace than most Men are now acquainted withal It is not every Mistake every Errour though it be in things of great importance while it overthrows not the Foundation that can divest Men of a fraternal interest with others in the Heavenly calling 2. There is a Note of Inference from the preceding discourse declaring it the ground of the present Exhortation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therefore seeing that these things are now made manifest unto you seeing it is so evidently testified unto that the Old Covenant Sacrifices and Worship could not make us perfect nor give us an Access unto God whereon they are removed and taken away which the Scripture fully testifies unto and seeing all this is effected or accomplished in the Office and by the Sacrifice of Christ which they could not effect and priviledges are thereon granted unto Believers which they were not before made partakers of Let us make use of them unto the Glory of God and our own Salvation in the duties which they necessarily require And we may observe that the Apostle applies this Inference from his discourse unto the use and improvement of the Liberty and Priviledges granted unto us in Christ with the Holy Worship belonging thereunto as we shall see in opening of the words Howbeit there is another conclusion implied in the words though not expressed by him and this is that they should cease and give over their attendance unto the Legal Worship and Sacrifices as those which now were altogether useless being indeed abolished This is the principal design of the Apostle in the whole Epistle namely to call off the believing Hebrews from all adherence unto and conjunction in Mosaical Institutions For he knew the danger both Spiritual and Temporal which would accompany and arise from such an adherence For 1. It would insensibly weaken their Faith in Christ and give them a disregard of Evangelical Worship which did indeed prove unto many of them a cause of that Apostacy and final Destruction which he so frequently warns them against 2. Whereas God had determined now speedily to put an utter end unto the City Temple and all its Worship by an Universal desolation for the sins of the people if they did obstinately adhere unto the observance of that Worship it was justly to be feared that they would perish in that destruction that was approaching which probably many of them did To instruct them in that light and knowledge of the truth that might deliver them from these evils was the first design of the Apostle in the Doctrinal part of this Epistle Yet doth he not plainly and in terms express it any where in this Epistle not in this place where it was most properly and naturally to be introduced yet he doth that which evidently includes it namely exhort them unto those duties which on the principles he hath declared are utterly inconsistent with Mosaical Worship and this is our free entrance into the Holiest by the Blood of Jesus For an entrance in any sence with our worship into the most holy place is inconsistent with and destructive of all Mosaical Institutions And this was an effect of the singular Wisdom wherewith the Apostle was furnished to write this Epistle For had he directly and in terms opposed their Observation no small tumult and out-cry would have been made against it and great provocations had been given unto the Unbelieving Jews But he doth the same thing no less effectually in these words wherein notwithstanding there is scarce a word which that application of his discourse doth not follow upon And his Wisdom herein ought to be an instructive example unto all those that are called unto the instruction of others in the dispensation of the Gospel especially such as through any mistakes do oppose themselves unto the truth Such things as will give exasperation unto the Spirits or advantages unto the temptations of Men ought to be avoided or treated on with that Wisdom Gentleness and Meekness as may be no prejudice unto them This way of Procedure doth the same Apostle expresly prescribe unto all Ministers of the Gospel 2 Tim. 2. 23 24 25 26. 3. There is in the words the Priviledge which is the foundation of the duty exhorted unto having therefore boldness to enter into the holiest for a regular entrance into or of the most holy The priviledge intended is directly opposed unto the state of things under the Law and from the consideration of it is the nature of it to be learned For the entrance into the holiest in the Tabernacle belonged unto the Worship of the Church it was the principal part thereof but it had many imperfection attending it 1. It was not into the special presence of God but only unto a place made with hands filled with some representations of things that could not be seen 2. None might ever enter into it but the High-Priest alone and that only once a year 3. The Body of the people the whole Congregation were therefore joyntly and severally utterly excluded from any entrance into it 4. The prohibition of this entrance into this Holy place belonged unto that Bondage wherein they were kept under the Law which hath been before declared The priviledge here mentioned being opposed to this state of things among them which respected their present Worship It is certain that it doth concern the present Worship of God by Christ under the Gospel And they are therefore utterly mistaken who suppose the entrance into the most holy to be an entrance into Heaven after this Life for all Believers For the Apostle doth not here oppose the glorious state of Heaven unto the Church of the Hebrews and their Legal Services but the priviledges of the Gospel-state and worship only Nor would it have been to his purpose so to have done For the Hebrews might have said that although the Glory of Heaven after this life do exceed the Glories of the Services of the Tabernacle which none ever questioned yet the benefit use and efficacy of their present Ordinances and Worship might be more excellent than any thing that they could obtain by the Gospel Neither were believers then also excluded from Heaven after death any more than now Therefore the priviledge mentioned is that which belongs unto the Gospel Church in its perfect
want of it is the Bane of publick Worship Where this is not there is no due reverence of God no Sanctification of his name not any benefit to be expected unto our own Souls 3. In all wherein we have to do with God we are principally to regard those internal Sins we are conscious of unto our selves but are hidden from all others The last thing required of us in order to the duty exhorted unto is that our Bodies be washed with pure water This at first view would seem to refer unto the outward Administration of the Ordinance of Baptism required of all antecedently unto their orderly Conjunction unto a Church-state in the causes of it and so it is carried by many Expositors But 1. The Apostle Peter tells us that saving Baptism doth not consist in the Washing away of the filth of the Body 1 Pet. 3. 21. therefore the expression here must be figurative and not proper 2. Although the sprinkling and washing spoken of do principally respect our habitual internal qualification by regenerating Sanctifying Grace yet they include also the actual gracious renewed preparations of our Hearts and Minds with respect unto all our solemn approaches unto God but Baptism cannot be repeated 3. Whereas the sprinkling of the Heart from an evil Conscience respects the Internal and unknown Sins of the Mind so this of washing the Body doth the Sins that are outwardly acted and perpetrated And the Body is said to be washed from them 1. Because they are outward in opposition unto those that are only inherent in the Mind 2. Because the Body is the Instrument of the perpetration of them hence are they called Deeds of the Body the Members of the Body our Earthly Members Rom. 3. 13 14 15 16. chap. 8. 13. and 12. 19. Col. 3. 3 4 5. 3. Because the Body is defiled by them some of them in an especial manner 1 Cor. 6. 2. Pure Water wherewith the Body is to be washed is that which is promised Ezek. 36. 25 26. the assistance of the sanctifying Spirit by virtue of the Sacrifice of Christ. Hereby all those sins which cleave unto our outward Conversation are removed and washt away For we are Sanctified thereby in our whole Spirits Souls and Bodies And that Scripture respects the Deeds of Sin as unto a continuation of their Commission he shall keep and preserve us We are so by the Grace of Christ and thereby we keep and preserve our selves from all outward and actual Sins that nothing may appear upon us as the Bodies of them who having wallowed in the Mire are now washed with pure Water for the Body is placed as the Instrument of the Defilement of the Soul in such Sins 1. Universal Sanctification upon our whole persons and the Mortification in an especial manner of outward Sins are required of us in our drawing nigh unto God 2. These are the Ornaments wherewith we are to prepare our Souls for it and not the Gaiety of outward apparel 3. It is a great work to draw nigh unto God so as to Worship him in Spirit and in Truth VERSE 23. Let us hold fast the profession of our Faith without wavering for he is faithful who hath promised This is the second Exhortation which the Apostle educeth by way of inference from the Principles of Truth which he had before declared and confirmed And it is the substance or end of the whole parenetical or hortatory part of the Epistle that for the obtaining whereof the whole Doctrinal part of it was written which gives Life and Efficacy unto it Wherefore he spends the whole remainder of the Epistle in the Pressing and Confirming of this Exhortation on a compliance wherewith the Eternal condition of our Souls doth depend And this he doth partly by declaring the means whereby we may be helped in the discharge of this Duty partly by denouncing the eternal ruine and sure destruction that will follow the neglect of it and partly by encouragements from their own former Experiences and the strength of our Faith and partly by evidencing unto us in a multitude of Examples how we may overcome the difficulty that would occur unto us in this way with other various Cogent reasonings as we shall see if God pleaseth in our progress In these words there is a Duty prescribed and an encouragement added unto it As unto the Duty it self we must enquire 1. What is meant by the Profession of our Faith 2. What is meant by holding it fast 3. What to hold it fast without wavering 1. Some Copies read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the profession of our hope which the Vulgar follows the profession of the hope that is in us and so it may have a respect unto the Exhortation used by the Apostle Chap. 3. 6. And it will come unto the same with our reading of it for on our Faith our Hope is built and is an eminent fruit thereof Wherefore holding fast our Hope includes in it the holding fast of our Faith as the Cause is in the Effect and the Building in the Foundation But I preferr the other Reading as that which is more suited unto the design of the Apostle and his following Discourse and which his following Confirmations of this Exhortation do directly require and which is the proper Subject of our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or profession See Chap. 3. 1. Faith is here taken in both the principal acceptations of it namely that faith whereby we believe and the Faith or Doctrine which we do believe Of both which we make the same profession of one as the inward Principle of the other as the outward Rule Of the meaning of the word it self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or joynt profession I have treated largely Chap. 3. 1. This solemn profession of our Faith is two-fold 1. Initial 2. By the way of continuation in all the Acts and Duties required thereunto The First is a solemn giving up of our selves unto Christ in a professed subjection unto the Gospel and the Ordinances of Divine Worship therein contained This of old was done by all Men at their First accession unto God in the Assemblies of the Church The Apostle calls it the beginning of our confidence or subsistence in Christ and the Church Chap. 3. 6. And it was ordinarily in the primitive times accompanied with excellent Graces and Priviledges For 1. God usually gave them hereon great Joy and Exultation with peace in their own Minds 1 Pet. 2. 9. Hath translated us out of darkness into his marvellous light The glorious marvellous light whereunto they were newly translated out of darkness the evidence which they had of the truth and reality of the things that they believed and professed the value they had for the Grace of God in this high and Heavenly calling the greatness and excellency of the things made known unto them and believed by them are the means whereby they were filled with joy unspeakable and full of Glory And
respect is had unto this frame of Heart in this Exhortation For it is apt on many accounts to decay and be lost but when it is so we lose much of the Glory of our profession 2. They had hereon some such Communication of the Spirit in Gifts or Graces that was a Seal unto them of the promised inheritance Eph. 1. 13. And although what was extraordinary herein is ceased and not to be looked after yet if Christians in their initial dedication of themselves unto Christ and the Gospel did attend unto their duty in a due manner or were affected with their priviledges as they ought they would have experience of this Grace and advantage in ways suitable unto their own state and condition Secondly The continuation of their Profession first solemnly made avowing the Faith on all just occasions in attendance on all Duties of Worship required in the Gospel in professing their faith in the Promises of God by Christ and thereon chearfully undergoing afflictions troubles and persecutions on the account thereof is this profession of our Faith that is exhorted unto II. What is it to hold fast this profession The words we so render are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 singly as 1 Thes. 5. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are indefinitely used to this end ch 3. 6. ch 4. 14. Rev. 2. 25. ch 3. 11. So that which is here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 4. 14. And there is included in the sence of either of these words 1. A supposition of great difficulty with danger and opposition against this holding the Profession of our Faith 2. The putting forth of the utmost of our strength and endeavours in the defence of it 3. A constant perseverance in it denoted in the word keep possess it with constancy III. This is to be done without wavering that is the profession must be immovable and constant The frame of mind which this is opposed unto is expressed James 1. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that is alwayes disputing and tost up and down with various thoughts in his mind not coming to a fixed resolution or determination He is like a Wave of the Sea which sometimes subsides and is quiet and sometimes is tossed one way or another as it receives impressions from the Wind. There were many in those days who did hesitate in the profession of the Doctrine of the Gospel sometimes they inclined unto it and embraced it sometimes they returned again unto Judaisme and sometimes they would reconcile and compound the two Covenants the two Religions the two Churches together with which sort of men our Apostle had great contention As mens minds waver in these things so their profession wavers which the Apostle here condemneth or opposeth unto that full assurance of Faith which he required in us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not to be bent one way or another by impressions made from any things or causes but to abide firm fixed stable in opposition to them And it is opposed unto 1. An halting between two opinions God or Baal Judaism or Christianity Truth or Error This is to waver Doctrinally 2. Unto a Weakness or Irresolution of mind as unto a continuance in the profession of faith against difficulties and oppositions 3. To an yielding in the way of complyance in any point of Doctrine or Worship contrary unto or inconsistent with the Faith we have professed In which sense the Apostle would not give place no not for an hour unto them that taught Circumcision 4. To final Apostacy from the truth which this wavering up and down as the Apostle intimates in his following discourse brings unto Wherefore it includes Positively 1. A firm perswasion of mind as to the truth of the Faith whereof we have made profession 2. A constant resolution to abide therein and adhere thereunto against all oppositions 3. Constancy and diligence in the performance of all the Duties which are required unto the continuation of this profession This is the summ and substance of that duty which the Apostle with all sorts of Arguments presseth on the Hebrews in this Epistle as that which was indispensibly necessary unto their Salvation 1. There is an Internal Principle of saving Faith required unto our profession of the Doctrine of the Gospel without which it will not avail 2. All that believe ought solemnly to give themselves up unto Christ and his Rule in an express profession of the faith that is in them and required of them 3. There will great difficulties arise in and opposition be made unto a sincere profession of the Faith 4. Firmness and constancy of mind with our utmost diligent endeavours are required unto an acceptable continuance in the profession of the Faith 5. Uncertainty and wavering of mind as to the Truth and Doctrine we profess or neglect of the duties wherein it doth consist or compliance with errors for fear of persecution and sufferings do overthrow our profession and render it useless 6. As we ought not on any account to decline our Profession so to abate of the degrees of fervency of spirit therein is dangerous unto our souls Upon the Proposal of this Duty the Apostle in his passage interposeth an encouragement unto it taken from the assured benefit and advantage that should be obtained thereby for saith he He is faithfull that hath promised And we may observe in the opening of these words the nature of the encouragement given us in them 1. It is God alone who Promiseth He alone is the Author of all Gospel Promises by him are they given unto us 2 Pet. 1. 4. Titus 1. 1. Hence in the sense of the Gospel this is a just Periphrasis of God He who hath Promised 2. The Promises of God are of that nature in themselves as are suited unto the encouragement of all Believers unto constancy and final perseverance in the Profession of the Faith They are so whether we respect them as they contain and exhibit present Grace Mercy and consolation or as those which propose unto us things Eternal in the future glorious reward 3. The Efficacy of the Promises unto this end depends upon the faithfulness of God who gives them With him is neither variableness nor shadow of turning The strength of Israel will not lie nor repent Gods faithfulness is the unchangeableness of his Purpose and the Counsels of his Will proceeding from the Immutability of his Nature as accompanied with almighty Power for their accomplishment as declared in the Word See chap. 6. 18. Titus 1. 2. This therefore is the sense of the Apostles Reason unto the end he aims at Consider saith he the promises of the Gospel their incomparable Greatness and Glory in their enjoyment consists our eternal Blessedness and they will all of them be in all things accomplished towards those who hold fast their profession seeing he who hath promised them is
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
by the High Priest in the name of and for the service of the Church But this entrance being only once a year by the High Priest only and that with the blood of atonement which was always to be observed whilst that Tabernacle continued he did manifest that the access represented was not to be obtained during that season For all believers in their own persons were utterly excluded from it And we may hence observe 1. That the divine ordinances and institutions of worship are filled with wisdom sufficient for the instruction of the Church in all the mysteries of faith and obedience How eminent was the divine wisdom of the Holy Ghost in the structure and order of this Tabernacle What Provision of Instruction for the present and future use of the Church was laid up and stored in them What but infinite wisdom and praescience could order things so in their typical signification He that considers only the outward frame and state of these things may see a curious and beautiful structure a beautiful order of external worship Yet can he find nothing therein but what the wisdom and contrivance of men might attain unto At least they might find out things that should have as glorious an outward appearance But take them in their proper state as unto their signification and representation of spiritual and heavenly things in Christ Jesus and there is not the least concernment of them but it infinitely transcends all humane wisdom and projection He alone in whose divine understanding the whole mystery of the Incarnation of the Son God and his Mediation did eternally reside could institute and appoint these things And to instruct us unto an humble adoration of that wisdom is the framing of the whole fabrick and the institution of all its ordinances contained in the sacred Record for the use of the Church 2. It'is our duty with all humble diligence to enquire into the mind of the Holy Ghost in all Ordinances and Institutions of divine worship Want hereof lost the Church of Israel They contented themselves with the consideration of outward things and the external observance of the services enjoyned unto them Unto this day the Jews perplex themselves in numberless curious enquiries into the outward frame and fashion of these things the way manner and circumstances of the external observation of the services of it And they have multiplyed determinations about them all and every minute circumstance of them so as it is utterly impossible that either themselves or any living creature should observe them according to their traditions and prescriptions But in the mean time as unto the mind of the Holy Ghost in them their true use and signification they are stark blind and utterly ignorant Yea Hardness and Blindness is so come upon them unto the utmost that they will not believe nor apprehend that there is either spiritual wisdom instruction or signification of heavenly things in them And herein whilst they profess to know God are they abominable and disobedient For no creatures can fall into higher contempt of God than there is in this imagination namely that the old Institutions had nothing in them but so much Gold and Silver and the like framed into such shapes and applyed to such outward uses without regard unto things spiritual and eternal And it is a great evidence of the Apostate condition of any Church when they rest in and lay weight upon the external parts of worship especially such as consist in corporeal observances with a neglect of spiritual things contained in them wherein are the effects of divine wisdom in all sacred Institutions And whereas the Apostle affirms that this frame of things did plainly signify as the word imports the spiritual mysteries which he declares it is evident with what great diligence we ought to search into the nature and use of divine Institutions Unless we are found in the exercise of our duty herein the things which in themselves are plainly declared will be obscure unto us yea utterly hidden from us For what is here said to be clearly signified could not be apprehended but by a very diligent search into and consideration of the way and means of it It was to be collected out of the things he ordained with the order of them and their respect unto one another Most men think it not worth while to enquire with any diligence into sacred Institutions of divine worship If any thing seem to be wanting or defective therein if any thing be obscure and not determined as they suppose in the express words without more adoe they supply it with somewhat of their own But there are many things useful and necessary in the worship of God which are to be gathered from such intimations of the mind of the Holy Ghost as he hath in any place given of them And those who with humility and diligence do exercise themselves therein shall find plain satisfactory significations of his mind and Will in such things as others are utterly ignorant of 3. That which the Holy Ghost did thus signifie and instruct the Church in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This in the words was that the way into the most Holy Place the way of the Holies was not yet made manifest And for the explication hereof we must consider the things before proposed 1. What the Apostle intends by the Holies It is generally supposed by expositors that it is Heaven itself which is hereby intended Hence some of the Antients the School-men and sundry expositors of the Roman Church have concluded that no believers under the old Testament none of the antient Patriarchs Abraham Isaac or David were admitted into Heaven whilst the first Tabernacle stood that is untill the Ascension of Christ. Hereon they framed a Limbus for them in some subterranean Receptacle whither they suppose the soul of Christ went when it is said that he descended into hell where they were detained and whence by him they were delivered But whatever becomes of that imagination the most learned expositors of that Church of late such as Ribera Estius Tenae Maldenat A Lapide do not fix it on this Text For the supposition whereon it is founded is wholly alien from the scope of the Apostle and no way useful in his present argument For he discourseth about the Priviledges of the Church by the Gospel and Priesthood of Christ in this world and not about its future state and condition Besides he saies not that there was no entrance into the Holies during that season but only that the way of it was not yet manifest Wherefore they might enter into it although the way whereby they did so was not yet openly declared for they had but a shadow or dark obscure representation of good things to come And this is the interpretation that most sober expositors do give of the words Heaven with eternal Blessedness was proposed unto the Faith Hope and expectation of the Saints under the old Testament This
they believed and in the hopes of it walked with God as our Apostle proves at large chap. 11. Howbeit the way that is the means and cause of communicating the Heavenly Inheritance unto them namely by the Mediation and Sacrifice of Christ was but obscurely represented not illustriously manifested as it is now Life and Immortality being brought to Light by the Gospel And as these things are true so this Interpretation of the words being consonant unto the Analogy of faith is safe only we may enquire whether it be that which is peculiarly intended by the Apostle in this Place or no The Comment of Grotius on these words is that the Apostle signifies super aetherias sedes via eò ducens est evangelium praecepta habens verè coelestia Eam viam Christus primus patefecit aditumque fecit omnibus ad summum coelum Pervenit quidem eò Abrahamus Jacobus ut videre est Mat. 8. 11. alii viri eximii ut videbimus infra cap. 11. 40. Sed hi eò pervenerunt quasi per machinam non viam extraordinariâ quâdum et rarâ Dei dispensatione But these things are most remote from the mind of the Holy Ghost not only in this Place but in the whole Scripture also For 1. How far the Gospel is this way into the Holiest shall be declared immediately That it is so because of the Heavenly precepts which it gives that is which were not given under the old Testament is most untrue For the Gospel gives no precepts of Holiness and obedience that were not for the substance of them contained in the Law There is no precept in the Gospel exceeding that of the Law thou shalt love the Lord thy God with all thy heart and thy Neighbour as thy self Only the Gospel adds new motives unto Obedience new encouragements and enforcements of it with directions for its due performance 2. That Christ should be no otherwise the way but only as he revealed and declared the Gospel and the precepts of it is not only untrue and injurous unto the honour of Christ but directly contrary unto the design of the Apostle in this Place For he is treating of the Sacerdotal office of Christ only and the Benefit which the Church doth receive thereby But the revelation of the Doctrine or precepts of the Gospel was no duty of that office nor did it belong thereunto That he did as the Prophet of the Church But all his Sacerdotal Actings are towards God in the behalf of the Church as hath been proved 3. That the antient Patriarchs went to Heaven by a secret Engine and that some of them only in an extraordinary way is plainly to deny that they were saved by faith in the promised seed that is that they were not saved by the mediation of Christ which is contrary unto the whole Oeconomy of God in the salvation of the Church and many express Testimonies of the Scripture These Socinian fictions do not cure but corrupt the Word of God and turn away the minds of men from the truth unto fables We shall therefore yet farther enquire into the true meaning of the Holy Ghost in these words The Apostle by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intends the same with ver 3. he called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Holy of Holies the second part of the Sanctuary whereinto the High Priest alone could enter once a year as he declares in the foregoing Verse Only whereas he there spake of the material Fabrick of the Tabernacle and the things contained in it here he designs what was signified thereby For he declares not what these things were but what the Holy Ghost did signifie in and by them Now in that most Holy Place were all the Signs and Pledges of the gracious Presence of God the Testimonies of our Reconciliation by the Blood of the Atonement and our Peace with him thereby Wherefore to enter into these Holies is nothing but an Access with liberty freedom and boldness into the gracious Presence of God on the account of Reconciliation and Peace made with him This the Apostle doth so plainly and positively declare Chap. 10. 19 20 21 22. that I somewhat admire so many worthy and learned Expositors should utterly miss of his meaning in this place The Holies then is the Gracious Presence of God whereunto Believers draw nigh in the confidence of the Atonement made for them and acceptance thereon see Rom. 5. 1 2 3. Ephes. 2. 14 15 16 17 18. Heb. 4. 14 15. Chap. 10. 19. The Atonement being made and received by Faith Conscience being purged Bondage and Fear being removed Believers do now under the Gospel enter with Boldness into this Gracious Presence of God 2. We must consider what is the way into these Holies which was not yet made manifest And here also Expositors indulge unto many Conjectures very needlesly as I suppose For the Apostle doth elsewhere expresly declare himself and interpret his own meaning namely Chap. 10. 19 20. This way is no other but the Sacrifice of Christ the true High Priest of the Church For by the entrance of the High Priest into the most Holy Place with Blood the Holy Ghost did signifie that the way into it namely for Believers to enter by was only the one true Sacrifice which he was to offer and to be And accordingly to give an Indication of the accomplishment of their Type when he expired on the Cross having offered himself unto God for the Expiation of our Sins the Vail of the Temple which enclosed and secured this Holy Place from any entrance into it was rent from the top to the bottom whereby it was laid open unto all Matth. 27. 51. And an evidence this is that the Lord Christ offered his great expiatory Sacrifice in his Death here on Earth a true and real Sacrifice and that it was not an Act of Power after his Ascension metaphorically called a Sacrifice as the Socinians dream For until that Sacrifice was offered the way could not be opened into the Holies which it was immediately after his Death and signified by the renting of the Vail This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the onely way whereby we enter into the most Holy Place the Gracious Presence of God and that with boldness 3. Of this way it is affirmed that it was not yet made manifest whil'st the first Tabernacle was standing And a word is peculiarly chosen by the Apostle to signifie his intention He doth not say that there was no way then into the most Holy Place none made none provided none made use of But there was not a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an open manifestation of it There was an entrance under the Old Testament into the Presence of God as unto Grace and Glory namely the vertue of the Oblation of Christ But this was not as yet made manifest Three things were wanting thereunto 1. It was not yet actually existent but only was vertually so The