was a Covenant did consist 2. There was a Promise and Conveyance of an Inheritance unto them namely of the Land of Canaan with all the Priviledges of it God declared that the land was his and that he gave it unto them for an Inheritance And this Promise or Grant was made unto them without any consideration of their previous Obedience out of meer love and Grace The principal design of the Book of Deuteronomy is to inlay this Principle in the foundation of their obedience Now the free Grant and Donation of an Inheritance of the Goods of him that makes the Grant is properly a Testament A free disposition it was of the Goods of the Testator 3. There was in the confirmation of this Grant the intervention of Death The Grant of the Inheritance of the Land that God made was confirmed by death and the Blood of the Beasts offered in sacrifice whereof we must treat on v. 18 19 20. And although Covenants were confirmed by Sacrifices as this was so far as it was a Covenant namely with the Blood of them yet as in those Sacrifices death was comprised it was to confirm the Testamentary Grant of the Inheritance For death is necessary unto the Confirmation of a Testament which then could only be in Type and Representation the Testator himself was not to die for the establishment of a Typical Inheritance Wherefore the Apostle having discoursed before concerning the Covenant as it prescribed and required Obedience with Promises and Penalties annexed unto it He now treats of it as unto the Donation and Communication of Good things by it with the Confirmation of the Grant of them by death in which sense it was a Testament and not a Covenant properly so called And the arguing of the Apostle from this word is not only just and reasonable but without it we could never have rightly understood the Typical Representation that was made of the Death Blood and Sacrifice of Christ in the Confirmation of the New Testament as we shall see immediately This difficulty being removed we may proceed in the Exposition of the words That which first occurs is the Note of Connexion in the Conjunction And. But it doth not here as sometimes infer a Reason of what was spoken before but is emphatically expletive and denotes a progress in the present Argument As much as Also Moreover 2. There is the Ground of the ensuing Assertion or the manner of its Introduction For this cause Some say that it looks backward and intimates a Reason of what was spoken before or why it was necessary that our Consciences should be purged from dead works by the Blood of Christ namely because he was the Mediator of the new Covenant others say it looks forward and gives a reason why he was to be the Mediator of the new Testament namely that by the means of Death for the Transgressions c. It is evident that there is a reason rendred in these words of the necessity of the death and Sacrifice of Christ by which alone our Consciences may be purged from dead works And this reason is intended in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For this cause And this necessity of the death of Christ the Apostle proves both from the nature of his office namely that he was to be the Mediator of the new Covenant which being a Testament required the death of the Testator and from what was to be effected thereby namely the Redemption of Transgressions and the purchase of an eternal Inheritance Wherefore these are the things which he hath respect unto in these words For this cause But withal the Apostle in this verse enlargeth his discourse as designing to comprehend in it the whole dispensation of the will and Grace of God unto the Church in Christ with the Ground and Reason of it This reason he layeth down in this verse giving an account of the effects of it in those that follow Hereunto respect is had in this expression For the exposition of the words themselves that is the declaration of the mind of the Holy Ghost and nature of the things contained in them we must leave the order of the words and take that of the things themselves And the things ensuing are declared in them 1 That God designed an eternal Inheritance unto some persons 2 The way and manner of conveying a Right and Title thereunto was by promise 3 That the Persons unto whom this Inheritance is designed are those that are called 4 That there was an obstacle unto the enjoyment of this Inheritance which was Transgression against the first Covenant 5 That this obstacle might be removed and the Inheritance enjoyed God made a New Covenant because none of the Rites Ordinances or Sacrifices of the first Covenant could remove that Obstacle or expiate those Sins 6 The Ground of the Efficacy of the New Covenant unt o this End was That it had a Mediator an High Priest such as had been already described 7 The way and means whereby the Mediator of the New Covenant did expiate Sins under the Old was by death nor could it otherwise be done seeing this New Covenant being a Testament also required the death of the Testator 8 This Death of the Mediator of the new Testament did take away sins by the Redemption of them For the Redemption of Transgressions All which must be opened for the due Exposition of these words 1. God designed unto some an Eternal Inheritance And both the Reason of this grant with the nature of it must be enquired into 1 As unto the Reason of it God in our first Creation gave unto man whom he made his Son and Heir as unto things here below a great Inheritance of meer Grace and Bounty This Inheritance consisted in the use of all the Creatures here below in a just Title unto them and dominion over them Neither did it consist absolutely in these things but as they were a Pledge of the present favour of God and of mans future blessedness upon his Obedience This whole Inheritance man forfeited by sin God also took the forfeiture and ejected him out of the possession of it and utterly despoiled him of his Title unto it Nevertheless he designed unto some another Inheritance even that should not be lost that should be eternal It is altogether vain and foolish to seek for any other Cause or Reason of the preparation of this Inheritance and the designation of it unto any person but only his own Grace Bounty his sovereign Will and Pleasure What merit of it what means of attaining it could be found in them who were considered under no other Qualifications but such as had wofully rejected that Inheritance which before they were instated in And therefore is it called an Inheritance to mind us that the way whereby we come unto it is gratuitous Adoption and not purchase or merit 2 As unto the Nature of it it is declared in the Adjunct mentioned it is eternal
the former instances so it is here there are two parts of this aggravation The first taken from the Object of their sin the Spirit of Grace The second taken from the manner of their opposition unto him they do him despight The holy Spirit of God promised and communicated under the Gospel by Jesus Christ from the Father as the Author and cause actually communicating and applying of all Grace unto the souls of them that believe is this Spirit of Grace And this carries in it innumerable aggravations of this Sin This Person the holy Spirit of God God himself his Communication of grace and mercy in the accomplishment of the most glorious Promises of the Old Testament was he whom these Apostates renounced But there is a peculiar notion or consideration of the Spirit with respect whereunto he is sinned against and that is this That he was peculiarly sent given and bestowed to bear witness unto the Person Doctrine Death and Sacrifice of Christ with the glory that ensued thereon John 16. 4. 1 Pet. 1. 12. And this he did various wayes For by him the souls of multitudes were converted unto God their eyes enlightned their minds sanctified their lives changed By him did those who believed come to understand the Scriptures which before were as a sealed book unto them were directed encouraged supported and comforted in all that they had to do and suffer for the name of Christ. By him were all those mighty works wonders signs and miracles wrought which accompanied the Apostles and other preachers of the Gospel at the beginning Now all these things and the like effects of his Grace and Power on all who made profession of the Gospel were owned believed and avowed to be the works of the holy Spirit as promised in the dayes of the Messiah and they pleaded the evidence of them unto the confusion of all their adversaries This therefore was done also by these Apostates before their Apostasie But now being fully fallen off from Christ and the Gospel they openly declared that there was no testimony in them unto the truth but all these things were either diabolical delusions or phanatical misapprehensions that indeed there was nothing of truth reality or power in them and therefore no argument to be taken from them unto the confirmation of the truth of Christ in the Gospel Now this proceeding from them who had once themselves made the same profession with others of their truth and reality gave the deepest wound that could be given unto the Gospel For all the adversaries of it who were silenced with this publick testimony of the holy Spirit and knew not what to say considering the many miracles that were wrought did now strengthen themselves by the confession of these Apostates that there was nothing in it but pretence and who should better know than those who had been of that Society There are no such cursed pernicious Enemies unto Religion as Apostates Hence are they said to do despite unto the Spirit of Grace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They do injure him so far as they are able The word includes wrong with contempt And this they did upon a twofold account For 1. The works many of them which he then wrought were eminent and evident effects of divine Power and to ascribe such works unto another cause is to do despite unto him 2. They did so principally in that by all his works and in the whole dispensation of him he gave testimony unto Christ in the Gospel And what greater despite and wrong could be done unto him then to question his truth and the veracity of his testimony No greater despite can be done unto a man of any reputation than to question his truth and credit in that wherein he engageth himself as a witness And if lying unto the Holy Ghost is so great a sin what is it to make the Holy Ghost a Liar Herein did such persons do him despite For notwithstanding the publick testimony he gave in with and by the preaching of the Gospel they rejected it as a fable in despising his Person and Authority All these great and terrible Aggravations are inseparable from this sin of Apostasie from the Gospel above those of any sin against the Law of Moses whatever They were none of them in the vilest sin prohibited by the Law under capital punishment Hence therefore the Apostle 2. Proposeth it unto the Judgment of the Hebrews of how much sorer punishment They suppose a sinner guilty of this sin shall be Judged worthy above what was inflicted on the wilful transgressors of the Law And there is included herein 1. That such a sinner shall be punished Apostates may flatter themselves with impunity but in due time punishment will overtake them How shall they escape who neglect so great Salvation Much less shall they not do so by whom it is thus despised in all the causes of it 2. That this shall be a sore a great and an evil punishment which is included in the note of comparison far greater punishment such as men shall be able neither to abide nor to avoid 3. Comparatively it shall be a sorer Punishment then that which was appointed for wilfull Transgressions of the Law which was Death without Mercy 4. That the degree of its exceeding that punishment is inexpressible Of how much sorer None can declare it as the Holy Ghost expresseth himself when he would intimate unto our minds that which we cannot absolutely conceive and apprehend 1 Pet. 4. 17 18. But whereas that punishment was Death without Mercy wherein could this exceed it I answer Because that was a temporal death only For though such sinners under the Law might and did many of them perish Eternally yet they did not so by vertue of the constitution of the Law of Moses which reached only unto temporal punishments But this punishment is Eternal that 's constantly proposed in the first place unto all impenitent Unbelievers and despisers of the Gospel See 2 Thes. 1. 6 7 8. Mark 16. 16 c. Yet so as not to exclude any other temporal Judgments in Spirituals or Naturals that may precede it Such was that whereunto the temporal destruction that was ready to come on these despiâ—ers did belong 3. The way whereby they are made Obnoxious unto it is that they are counted Worthy of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall receive neither more nor less but their due The Judge in this case is God himself as the Apostle declares in the next verse He alone knows he alone can justly determine what such Apostates are worthy of But in general that this shall unspeakably exceed that annexed unto the transgression of the Law is left unto themselves to judge suppose ye Ye know and take it for granted that the punishments under the Law to be inflicted on its transgressors by the Constitution and Sanction of it were all of them righteous for God was the Judge of this
render Surely it is meet to be said unto God I have born I will not offend and that properly And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was of common use in the Greek Tongue in Assertory Oaths So Demosthenes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He sware 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he would destroy Philip. The Vulgar Latine renders it by nisi that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contrary to the sense of the Ancients Chrysostome Oecumenius and Theophylact as some of the Expositors of the Roman Church do acknowledge But yet that manner of expression denotes a sense not unusual in the Scripture For there is an Intimation in it of a reserved Condition rendring the saying ensuing a most sacred Oath Unless I bless thee let me not be trusted in as God or the like But the formality of the Oath of God is neither in Genesis nor here expressed only respect is had unto what he affirms by my self have I sworn Surely undoubtedly The Promise it self is expressed in those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Blessing I will bless thee and multiplying I will multiply thee Our Apostle renders the words of Moses exactly Gen. 22. 17. Only where it is said there I will multiply thy Seed he expresseth it by I will multiply thee which is all one or to the same purpose for he could be no way multiplied but in his Seed and he proceedeth no farther with the words of the Promise as being not concerned in what followeth For although his Seed was actually multiplied yet it was Abraham himself who was blessed therein The Vulgar Latine in this place reads Benedicens benedicam blessing I will bless but in Genesis hath only benedicam and multiplicabo Hence divers of the Roman Expositors as Ribera Tena and others give sundry reasons why the Apostle changed the expression from what was used in Moses where it is only said I will bless thee into blessing I will bless thee And which I cannot but observe Schlictingius who followeth in this place the Exposition of Ribera complies with him also in that Observation aliis quidem verbis saith he promissionem hanc apud Mosem extulit But all this is but the mistake of the Vulgar Interpreter on Gen. 22. For the words in the Original have the Reduplication rendered by the Apostle which the Lxx also observe And this Reduplication is a pure Hebraisme vehemently affirming the thing promised and hath in it the nature of an Oath It also intends and extends the matter promised Blessing I will bless thee I will do so without fail I will do so greatly without measure and eternally without end And this kind of Asseveration is common in the Hebrew Gen. 2. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the day thou eatest thereof dying thou shalt dye thou shalt assuredly dye be certainly obnoxious unto Death it may be also that the double Death temporal and eternal is included therein See Gen. 37. 33. 2 Kings 2. 23. 1 Sam. 23. 22. Josh. 24. 10. Jer. 23. 17. Dan. 11. 10. We have need of every thing that any way evidenceth the stability of Gods Promises to be represented unto us for the encouragement and confirmation of our Faith As God redoubled the word at the first giving out of the Promise unto Abraham for the strengthening of his Faith so is the same here expressed by the Apostle that it might have the same effect upon us And two things especially God seems to impress upon our minds in this vehemency of expression 1 The sincerity of his Intentions without reserve 2 The stability of his Purposes without alteration and change It is to signifie both these that such emphatical vehement expressions are used even among men and both these Unbelief is apt to question in God He that believeth not maketh God a liar 1 Joh. 5. 10. He is a lyar who in his Promises intendeth not what his words signifie but hath other reserves in his mind and he who having promised changeth without cause Both these doth Unbelief impute to God which makes it a sin of so hainous a nature The first time God used this kind of Reduplication it was in his threatening of Death unto the Transgression of the Command Gen. 2. 17. In the day thou eatest thereof dying thou shalt dye And that which Sathan deluded our first Parents by was in perswading them that there was not sincerity in what God had said but that he had reserved to himself that it should be otherwise The Serpent said unto the woman 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dying ye shall not dye Gen. 3. 4. But this being directly contrary unto what God had expresly affirmed how could Sathan imagine that the Woman would immediately consent unto him against the express words of God Wherefore he useth this Artifice to prevail with her that although God had spoken those words yet he had a Reserve to himself that it should not be unto them indeed as he had spoken ver 5. By these means Unbelief entered into the world and hath ever since wrought effectually in the same kind There is no Promise of God so plainly expressed but Unbelief is ready to suggest innumerable exceptions why it should have such reserves accompanying of it as that it doth not belong unto us Most of these exceptions we gather from our selves and were it not for them we suppose we could believe the Promise well enough But the truth is when we are called to believe when it is our Duty so to do when we pretend that we are willing and desirous to do so were it not for such and such things in our selves it is the sincerity of God in his Promises we all in question and we think that although he proposeth the Promise unto us and commandeth us to believe yet it is not his intention and purpose that we should do so or that we should be made partakers of the good things promised By the purpose of God I do not here intend the Eternal purpose of his Will concerning the effects and events of things about which we are called to exercise neither Faith nor Unbelief until they are manifested But the whole Rule of our Duty is in Gods Command and the Faith required of us consists in this that if we comply with what God prescribeth we shall enjoy what he promiseth if we believe we shall be saved And herein to question the Truth or Sincerity of God is an high effect of Unbelief This distrust therefore God removes by the Reduplication of the word of the Promise that we might know he was in good earnest in what he expressed The like may be spoken concerning the stability of the Promises with respect unto change which because it must be particularly afterwards spoken unto shall be here omitted And these things we have need of If we think otherwise we know little of the nature of Faith or Unbelief of our own weakness the efficacy of the Deceits of Sathan or the manifold oppositions which
7. and the whole intended is both expresly and fully laid down Ephes. 3. 8 9 10 11. Unto me who am less than the least of all Saints is this Grace given that I should Preach among the Gentiles the unsearchable Riches of Christ and to make all men see what is the fellowship of the mystery which from the beginning of the world hath been hid in God who created all things by Jesus Christ. To the intent that now unto the principalities and powers in heavenly places might be known by the Church the manifold Wisdom of God according to the Eternal Purpose which he purposed in Christ Jesus our Lord. The purpose mentioned in the close of these words is the same with the Counsel of Gods Will in this place And this Purpose was the Fountain Spring and Cause of all those glorious and admirable things whose Declaration was committed unto the Apostle as the great publisher of the Gospel unto the Gentiles by the effects whereof such mysteries were unfolded as the Angels themselves in Heaven did not before understand And what was it saith the Apostle that was declared manifested and known thereby It was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the manifold Wisdom of God or the Infinite Wisdom of God exerting it self in such wonderful variety of holy wise Operations as no mind of Men nor Angels can comprehend And 4 On this account are all the Treasures of Wisdom and Knowledge said to be hid in Jesus Christ Col. 2. 3. There is not only in him and the work of his Mediation the Wisdom of God that is both exerted and manifested but all the Treasures of it that is God will not produce any effects out of the stores of his infinite Wisdom but what is suitable and subservient unto what he hath designed in and by Jesus Christ. And may we not 1 Hence see the horrible depravation of Nature which by sin is befallen the minds reasons and understandings of men For from hence alone it is that this Purpose of God which was an Act of Infinite Wisdom that the work which he hath wrought pursuant thereof whereon are impressed the Characters of his manifold Wisdom are esteemed folly or foolish things unto them So far are men by Nature from seeing an excellency of Divine Wisdom in them that they cannot suffer them to pass as things tolerably rational but brand them as foolish or folly it self This our Apostle declares and at large insisteth on 1 Cor. 1. Had the mind of man fixed on any other Reason for the rejection of this Counsel of God some excuse might be pretended for it but to reject that as folly which God sets forth and declares as the principal Instance of his Infinite Wisdom this discovereth the horrour of its depravation And those in whom this blindness is prevalent may be referred unto three sorts 1 Such as by whom the Gospel is absolutely rejected as a foolish thing unbecoming the Wisdom of God to propose and their own Wisdom to receive As this was the state of the Jews and Pagan world of old and as it is the condition of the Mahumetans and Reliques of the Heathens at this day so I wish that the Poison and Contagion of this wickedness were not further diffused But alas we see many every day who on the account of their outward Circumstances live in some kind of compliance with the Name and Profession of the Gospel who yet discover themselves sufficiently to hate despise and contemn the Mystery of it and the Wisdom of God therein 2 Such as own the Gospel in the Letter of it but look on the Mystery of it or the Counsel of God therein as foolishness Hence all the principal parts of it as the Incarnation of Christ the Hypostatical Union of his Person his Sacrifice and Oblation the Attonement and Satisfaction made by his Death the Imputation of his Righteousness the Election of Grace with the Power and Efficacy of it in our Conversion are all of them either directly exploded as foolish or wrested unto senses suited unto their own low and carnal Apprehensions And this sort of men do swarm amongst us at this day like to Locusts when a North-East-Wind hath filled every place with them 3 There are multitudes whose choice of their outward Conditions being prevented by the Providence of God so that they are brought forth and fixed where the Gospel passeth currant in the world without any open controul who do see no reason why with the first sort they should openly reject it nor will be at the pains with the second sort to corrupt it but yet practically esteem it a foolish thing to give place unto its power on their hearts and do really esteem them foolish who labour so to do And this is openly the condition of the generality of those who live under the Dispensation of the Gospel in the world I have named these things only to reflect thereby on that horrible depravation which by corruption of Nature is come upon the minds and reason of mankind And it is in none more evident than in those who most boast of the contrary And 2 We may learn from hence that there is no greater Evidence of thriving in spiritual Light and Understanding than when we find our Souls affected with and raised unto an holy Admiration of the Wisdom and Counsel of God which are declared in the Gospel The Life and Assurance of our present Comforts and future Glory depend on the Immutability of Gods Counsel To secure those things unto us God shews us that Immutability Our own endeavours are to be used to the same End for we are to give all diligence to make our Calling and Election sure But all depends on the unchangeable Purpose of the Will of God which alone is able to bear the Charge of so great a work But this must be further spoken unto on the next Verse The Purpose of God concerning the Salvation of the Elect by Jesus Christ became Immutable from hence that the Determination of his Will was accompanied with infinite Wisdom It was his Counsel All the certainty that is amongst men as to the Accomplishment of any End designed by them depends on the exercise of Wisdom in finding out and applying suitable means thereunto And because their Wisdom is weak in all things and in most no better than folly whence generally they fix first on ends unprofitable and then make use of means weak and unsuited unto their purpose it is that all their affairs are wrapped up in uncertainties and most of them end in disappointments and confusion But as God fixeth on those Ends which perfectly comply with his own infinite Holiness and Soveraignty whence they are necessarily good and holy so he doth not first do so and then make choice of various means that proffer themselves unto those Ends. But in his infinite Wisdom Ends and Means lye before him in one Vein and fall together under his unalterable Determination Two
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
God indeed by his Grace did influence the Minds of true Believers among them unto Satisfaction in their Obedience helping them to adore that Soveraignty and Wisdom which they believed in all his Institutions And he gave unto them really the Benefits of the good things that were for to come and that were prefigured by their Services But the state wherein they were by reason of these things was a state of Bondage Nor could any Relief be given in this state unto the Minds or Consciences of Men by the Levitical Priesthood For it was it self the principal cause of all these Burdens and Grievances in that the Administration of all Sacred things was committed thereunto The Apostle takes it here for granted that God designed a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or state of Perfection unto the Church and that as unto its Worship as well as unto its Faith and Obedience We find by the Event that it answered not the Divine VVisdom and Goodness to bind up the Church during its whole Sojourning in this VVorld unto a VVorship so Carnal Burdensome so imperfect so unsuited to express his Grace and Kindness towards it or its sense thereof And who can but pity the woeful condition of the present Jews who can conceive of no greater Blessedness than the Restauration of this burdensome Service So true is it what the Apostle says the Vail is upon them unto this present day yea Blindness is on their minds that they can see no Beauty but only in things Carnal and like their fore-fathers who preferred the Bondage of Egypt because of their Flesh-pots before all the Liberty and Blessings of Canaan so do they their old Bondage-state because of some Temporal Advantages it was attended withal before the glorious Liberty of the Sons of God In Opposition hereunto there is a worship under the Gospel which hath such Properties as are constitutive also of this Perfection By Gospel-worship I understand the whole Way and Order of that Solemn VVorship of God which the Lord Christ hath Commanded to be observed in his Churches with all the Ordinances and Institutions of it and all the private Worship of Believers in their whole Access unto God The Internal Glory and Dignity of this Worship must be referred unto its proper place which is Chap. 10. 19 20 21 22. Here I shall only mention some few things wherein its Excellency consists in opposition unto the defects of that under the Law on the account whereof it is Constitutive of that Evangelical Perfection whereof we treat 1. It is Spiritual which is the Subject of the Apostle's Discourse 2 Cor. 3. 6 7 8 9 c. And it is so on a two-fold Account 1. In that it is suited unto the Nature of God so as that thereby he is glorified as God For God is a Spirit and will be Worshipped in Spirit which our Saviour asserts to belong unto the Gospel-state in opposition unto all the most glorious Carnal Ordinances and Institutions of the Law John 4. 21 22 23. So is it opposed unto the old Worship as it was Carnal It was that which in and by it self answered not the Nature of God though Commanded for a Season See Psal. 50. ver 8 9 10 11 12 13 14. 2. Because it is performed meerly by the Aids Supplies and Assistances of the Spirit as it hath been at large proved elsewhere 2. It is easie and gentle in opposition unto the Burden and insupportable Yoke of the Old Institutions and Ordinances That so are all the Commands of Christ unto Believers the whole System of his Precepts whether for Moral Obedience or Worship himself declares Take my Yoke upon you saith he and learn of me for I am meek and lowly in Heart and ye shall find Rest unto your Souls for my Yoke is easie and my Burden is light Mat. 11. 29 30. So the Apostle tells us that his Commandments are not grievous 1 John 5. 3. But yet concerning this Ease of Gospel-worship some things must be observed 1. As to the Persons unto whom it is so easie and pleasant and it is so only unto them who being weary and heavy laden do come unto Christ that they may have Rest and do learn of him that is unto convinced humbled converted Sinners that do Believe in him Unto all other who on meer Convictions or by other means do take it upon them it proves an insupportable Burden and that which they cannot endure to be obliged unto Hence the Generality of Men although Professing the Christian Religion are quickly weary of Evangelical worship and do find out endless Inventions of their own wherewith they are better satisfied in their Divine Services Therefore have they multiplyed Ceremonies fond Superstitions and down-right Idolatries which they prefer before the Purity and Simplicity of the VVorship of the Gospel as it is in the Church of Rome And the Reason hereof is that Enmity which is in their Minds against the Spiritual things represented and exhibited in that VVorship For there being so near an Alliance between those things and this VVorship they that hate the one cannot but despise the other Men of unspiritual Minds cannot delight in Spiritual VVorship It is therefore 2. Easie unto Believers on the Account of that Principle wherewith they are acted in all Divine things This is the New Nature or New Creature in them wherein their Spiritual life doth consist By this they delight in all Spiritual things in the inner Man because they are cognate and suitable thereunto Weariness may be upon the Flesh but the Spirit will be willing For as the Principle of Corrupted Nature goeth out with delight and vehemency unto Objects that are unto its Satisfaction and unto all the means of its Conjunction unto them and Union with them so the Principle of Grace in the Heart of Believers is carried with Delight and Fervency unto those Spiritual things which are its proper object and therewithal unto the ways and means of Conjunction with them and Union unto them And this is the proper Life and Effect of Evangelical VVorship It is the means whereby Grace in the Soul is conjoyned and united unto Grace in the VVord and Promises which renders it easie and pleasant unto Believers so that they delight to be Exercised therein 3. The constant Aid they have in and for its performance if they be not wanting unto themselves doth entitle it unto this Property The Institution of Gospel-worship is accompanied with the Administration of the Spirit Isa. 59. 21. and he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 helpeth and assisteth in all the worship of it as was intimated before 4. The Benefit which they receive by it renders it easie and pleasant unto them For all the Ordinances of Evangelical-worship are of that Nature and appointed of God unto that End so as to excite increase and strengthen Grace in the worshippers as also to convey and exhibit a sense of the Love and Favour of God unto their Souls And in
inconveniency in this Interpretation yet I look not on it as suited unto the Design of the Apostle in this place For his intention is to prove that Perfection was not to be obtained by the Levitical Priesthood Unto this end he was to consider that Priesthood under all its Advantages for if any of them seem to be omitted it would weaken his Argument seeing what it could not do under one consideration it might do under another Now although it was some commendation of the Levitical Priesthood that it was appointed of God or confirmed by a Law yet was it a far greater Advancement that therewith the whole Law was given and thereon did depend as our Apostle declares in the next Verses The Introduction of this clause by the Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be on a double Account which though different yet either of them is consistent with this Interpretation of the words 1. It may be used in a way of Concession of all the Advantages that the Levitical Priesthood was accompanied withal be it that together with that Priesthood the People also received the Law Or 2. On the other side there is included a Reason why Perfection was not to be attained by that Priesthood namely because together with it the People were brought into Bondage under the Yoke of the Law Either way the whole Law is intended But the most probable Reason of the Introduction of this Clause by that Particle for was to bring in the whole Law into the same Argument that Perfection was not attainable by it This the Apostle plainly reassumes ver 18 19 concluding as of the Priesthood here that it made nothing Perfect For it is the same Law which made nothing perfect that was given together with that Priesthood and not that especial Command alone whereby it was instituted There yet remains one Difficulty in the words For the People are said to receive the Law under the Levitical Priesthood and therefore it should seem that that Priesthood was established before the giving of the Law But it is certain that the Law was given on Mount Sinai before the Institution of that Priesthood For Aaron was not called nor separated unto his Office untill after Moses came down from the Mount the second time with the Tables renewed after he had broken them Exod. 40. 12 13 14. Two things may be applyed to the removal of this Difficulty For 1. The People may be said to receive the Law under the Levitical Priesthood not with respect unto the Order of the giving of the Law but as unto their Actual Obedience unto it in the exercise of the things required in it And so nothing that appertained unto Divine Worship according unto the Law was performed by them until that Priesthood was established And this as I have shewed is the true Signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used It doth not signifie the giving of the Law unto them but their being legalized or brought under the Power of it Wherefore although some part of the Law was given before the institution of that Priesthood yet the People were not brought into the Actual Obedience of it but by virtue thereof But 2. The Apostle in this place hath especial respect unto the Law as it was the Cause and Rule of Religious Worship of Sacrifices Ceremonies and other Ordinances of Divine Service For in that part of the Law the Hebrews placed all their Hopes of Perfection which the Moral Law could not give them And in this respect the Priesthood was given before the law For although the Moral law was given in the Audience of the People before on the Mount and an Explication was given of it unto Moses as it was to be applyed unto the Government of that People in Judiciary proceedings commonly called the Judicial law before he came down from the Mount Exod. 21. 22 23. yet as to the system of all Religious Ceremonies Ordinances of Worship Sacrifices of all sorts and Typical Institutions whatever belonged unto the Sacred Services of the Church the law of it was not given out unto them until after the Erection of the Tabernacle and the separation of Aaron and his Sons unto the Office of the Priesthood Yea that whole Law was given by the voyce of God out of that Tabernacle whereof Aaron was the Minister Lev. 1. 1 2. So that the People in the largest sence may be said to receive the law under that Priesthood Wherefore the sence of the words is that together with the Priesthood the People received the Law of Commandments contained in Ordinances which yet effected not in their Conjunction the End that God designed in his Worship And we may observe that Obs. Put all Advantages and Priviledges whatever together and they will bring nothing to Perfection without Jesus Christ. God manifested this in all his Revelations and Institutions His Revelations from the Foundation of the world were gradual and partial increasing the light of the knowledge of his Glory from Age to Age. But put them all together from the first Promise with all Expositions of it and Additions unto it with Prophesies of what should afterwards come to pass taking in also the Ministry of John the Baptist yet did they not all of them together make a perfect Revelation of God his Mind and Will as he will be known and worshipped Heb. 1. 1. John 1. 18. So also was there great variety in his Institutions Some were of great Efficacy and of clearer Significancy than others But all of them put together made nothing perfect Much more will all the ways that others shall find out to attain Righteousness Peace Light and life before God come short of Rest or Perfection The last thing considerable in these words is the Reason whereby the Apostle proves That in the Judgment of the Holy Ghost himself Perfection was not attainable by the Levitical Priesthood For if it were what farther need was there that another Priest should arise after the Order of Melchisedec and not be called after the Order of Aaron The Reason in these words is plain and obvious For after the Institution of that Priesthood and after the Execution of it in its greatest Glory Splendour and Efficacy a Promise is made in the Time of David of another Priest of another Order to arise Hereof there can be no Account given but this alone that Perfection was not attainable by that which was already instituted and executed For it was a Perfection that God aimed to bring his Church unto or the most Perfect state in Righteousness Peace Liberty and VVorship which it is capable of in this world And whatever state the Church be brought into it must be by its High Priest and the Discharge of his Office Now if this might have been effected by the Levitical Priesthood the rising of another Priest was altogether needless and useless This is that Invincible Argument whereby the Holy Apostle utterly overthrows the
That It is good to secure this first Ground of Evangelical Faith that the Lord Christ as vested with his Offices and in the exercise of them is able to save us Salvation is that which all sinners who have fallen under any Convictions do seek after And it is from God they look for it he alone they know can save them and unless he do so they cannot be saved And that he can do so they seem for a while to make no Question although they greatly doubt whether he will or no. Here under these general apprehensions of the Power of God they cannot long abide but must proceed to enquire into the Way whereby he will save them if every they be saved And this the whole Scripture testifieth to be no otherwise but by Jesus Christ. For there is no salvation in any other neither is there any other Name under Heaven given among men whereby they must be saved Act. 4. 12. When their thoughts are thus limited unto Christ alone their next enquiry is how shall this man save us And hereon are they directed unto his Offices especially his Priesthood whereby he undertakes to deliver them from the Guilt of their sins and to bring them into favour with God Is it not therefore highly incumbent on them to satisfie themselves herein that Christ is able to save them in the exercise of this Office For if he be not there is no salvation to be obtained And when men are come thus far as that they will not Question in general but that the Lord Christ in the discharge of his Sacerdotal Office is able to save sinners in general yet unbelief will keep them off from acquiescing in this Power of his as so limited for their own salvation As Naaman had thoughts in general that Elisha could cure men of their Leprosie yet he would not believe that he could cure them in the way and by the means he prescribed He thought he would have taken another course with him more suited unto his apprehensions as a means for his Recovery Hereon he turns away in a Rage which if he had not by good advice been recalled from he had lived and died under the Plague of his Leprosie 2 King 5. 10 11 12 13 14. When Persons are reduced to look for salvation only by Christ and do apprehend in general that he can save sinners yet oft-times when they come to inquire into the way and manner of it by the Exercise of his Priestly Office they cannot close with it Away they turn again into themselves from which if they are not recovered they must dye in their sins Unless therefore we do well and distinctly fix this Foundation of Faith that Christ as a Priest is able to save us or is able to do so in the discharge of his Sacerdotal Office we shall never make one firm step in our Progress To this end we must consider That the Lord Christas Mediator and in the Discharge of his Office is the wisedom of God and the Power of God So saith our Apostle Christ crucified is to them that believe the Power of God and the wisdom of God 1 Cor. 1. 23 24. His death is both an effect of divine Power and Wisdom and thereby do they exert their efficacy unto the utmost for the attaining of the end designed in it Wherefore we are to look unto this Priesthood of Christ as that which divine wisdom hath appointed as the only way and means whereby we may be saved And if there be any defect therein if Christ in the discharge of it be not able to save us notwithstanding the Difficulties which unto us seem insuperable it must be charged on divine wisdom as that which was wanting in the contrivance of a due means unto its end And so it is done by the world For the Apostle testifieth that this wisdom of God is looked on and esteemed by men as meer foolishness The way proposed in it to save sinners by the Cross of Christ is accounted as folly by all unbelievers whatever else they pretend as the Reason of their unbelief But this Faith is to fix upon namely that although we yet see not how it may be done nor have the experience of it in our own souls yet this being the way which infinite wisdom hath fixed on there is no defect in it but Christ by it is able to save us For the very first notion which we have of wisdom as Divine and Infinite is that we are to acquiesce in its Contrivances and Determinations though we cannot comprehend the Reasons or wayes of them Besides the Lord Christ is herein also the Power of God God in him and by him put forth his omnipotent Power for the accomplishing of the effect and end aimed at Wherefore although we are not to look for our salvation from the Power of God absolutely considered yet are we to look for it from the same omnipotency as acting it self in and by Jesus Christ. This is the way whereby infinite wisdom hath chosen to act omnipotent Power And into them is Faith herein to be resolved 3. He is able to save also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word may have a double sense for it may respect the Perfection of the work or its Duration and so it is variously rendred to the utmost that is compleatly or evermore that is alwaies or for ever So the Syriack Translation carries it Take the word in the first sense and the meaning is that he will not effect or work out this or that part of our salvation do one thing or another that belongs unto it and leave what remains unto our selves or others but he is our Rock and his work is perfect Whatever belongs unto our entire compleat Salvation he is able to effect it The general notion of the most that are called Christians lies directly against this Truth In the latter sense two things may be intended 1. That after an entrance is made into this work and men begin to be made partakers of deliverance thereby there may great oppositions be made against it in Temptations Trials Sins and Death before it be brought unto Perfection But our Lord Christ as our Faithful High Priest fainteth not in his work but is able to carry us through all these difficulties and will do so until it be finished for ever in heaven 2. That this Salvation is durable perpetual eternal Isa. 45. 17. Salvare in aeternum to procure salutem aeternam But favores sunt ampliandi and there is nothing hinders but that we may take the words in such a comprehensive sense asto include the meaning of both these Interpretations He is able to save compleately as to all Parts fully as to all causes and for ever in Duration And we may observe Whatever hindrances and difficulties lye in the way of the salvation of Believers whatever oppositions do rise against it the Lord Christ is able by vertue of his Sacerdotal Office and in the
of his Flesh and when he laid down his life for us We know not what change may be wrought in nature it self by its investiture with glory nor how inconsistent these affections which in us cannot be separated from some weakness and sorrow are with his present state and dignity Nor can any solid satisfaction be received by curious contemplations of the nature of glorifyed Affections But herein we have an infallible Demonstration of it that he yet continueth in the exercise of that Office with respect whereunto all these Affections of Love Pity and Compassion are ascribed unto him As our High Priest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is able to suffer to condole with to have compassion on his poor tempted ones Chap. 4. 15. All these affections doth he continually act and exercise in his intercession From a sense it is of their wants and weaknesses of their distresses and Temptations of their States and Duties accompanied with inexpressible Love and Compassion that he continually intercedes for them For he doth so that their sins may be pardoned their Temptations subdued their sorrows removed their Trials sanctified and their Persons saved And doing this continually as an High Priest he is in the continual excise of Love Care Pity and Compassion VER xxvi In this Verse the Apostle renders a Reason of his whole preceding Discourse and why he laid so great weight upon the Description of our High Priest And he hath probably in it a respect unto what he had last asserted in particular concerning his Ability to save them to the utmost that come to God by him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For yet also this High Priest was just to us that is it was just right or meet that we should have this High Priest All others talis nos decebat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pure Sanctus Holy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without malice Beza ab omni malo alienus Innocens Free from all evil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without spot Vul. impollutus Beza sine labe unpolluted without spot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 separate from sins all others from sinners The words will be farther explained in our enquiry into the things signified by them VER xxvi For such an High Priest became us who is Holy Harmless Undefiled Separate from sinners and made higher than the Heavens There is something supposed and included in this Assertion namely that if we intend to come unto God we had need of an High Priest to encourage and enable us thereunto For if in particular we need such an High Priest it is supposed that without an High Priest in general we can do nothing in this matter This therefore is the Foundation which in this Argument the Apostle proceedeth on namely that sinners as we are all can have no Access unto God but by an High Priest And there was no need for him much to labour with those Hebrews in the confirmation hereof For from the first constitution of their Church they had no other way of Approach unto God in and with their sacred services And God had not only by the Institution of that Office among them declared that this was the way whereby he would be worshipped but also with Legal Prohibitions fortified with severe Penalties he had forbidden all men the highest the greatest the best and most holy to come unto him any other way Hereby were they taught the everlasting necessity of an High Priest and the discharge of his Office whatever End or Issue their Typical Priests came unto And herein lyes a great Aggravation of the present misery of the Jews High Priest of their own they have none nor have had for many Ages Hereon all their solemn worship of God utterly ceaseth They are the only Persons in the world who if all mankind would give them leave and assist them in it cannot worship God as they judge they ought to do For if Hierusalem were restored into their Possession and a Temple reedified in it more glorious than that of Solomon yet could they not offer one Lamb in Sacrifice to God For they know that this cannot be done without an High Priest and Priests infallibly deriving their Pedigree from Aaron of whom they have amongst them not one in all the world And so must they abide under a sense of being judicially excluded and cast out from all solemn worship of God until the vail shall be taken from their Hearts and leaving Aaron they return unto him who was Typed by Melchisedec unto whom even Abraham their Father acknowledged his Subjection Whence this necessity of an High Priest for sinners arose I have so largely enquired into and declared in my Exercitations on the original and causes of the Priesthood of Christ as that there is no need again to make mention of it Every ones duty it is to consider it and rightly improve it for himself The want of living up unto this Truth evacuates the Religion of most men in the world Upon this supposition of the necessity of an High Priest in General the Apostle declares what sort of High Priest was needfull for us And this he shews 1. In his Personal Qualifications 2. In his outward State and Condition ver 26. 3. In the nature of his Office and the manner of its Discharge ver 27. And he confirmeth the whole by the consideration of the Person who was this Priest and of the way and manner how he became so compared with them and their consecration unto their Office who were Priests according unto the Law ver 28. The two first are contained in this verse namely 1. The Personal Qualifications of him who was meet to be a Priest for us by whom we might come unto God and 2. His outward state and condition And in the first place the necessity of such an High Priest as is here described is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Became us Decuit decebat It was meet it was just for us as the Syriack renders it And respect may be had therein either unto the wisdom of God or unto our state and condition or unto both such an High Priest it was meet for God to give and such an High Priest it was needful that we should have If the condecency of the matter which lies in a contrivance of proper means unto an end be intended then it is God who is respected in this word If the necessity of the kind of Relief mentioned be so then it is we who are respected The word is applyed unto God in this very case Chap. 2. ver 10. It became him for whom are all things and by whom are all things Consider God as the Supreme Ruler and Governour of the world as the first cause and last end of all and it became was necessary unto his infinite
Oblation of himself on the Cross or he was never any nor needed so to be nor could he so be for after he was freed from death he had nothing to offer And it is a strange order of things that the Lord Christ should first offer his onely Sacrifice and after that be made a Priest But the Order Time and manner of the Call and Consecration of the Lord Christ unto his Priesthood I have elsewhere declared Wherefore 4. We may observe that all these Qualifications of our High Priest were peculiarly necessary on the account of the Sacrifice which he had to offer They were not only necessary for him as he was to be the Sacrificer but also as he was to be the Sacrifice not only as he was to be the Priest but as he was to be the Lamb. For the Sacrifices were to be without blemish as well as the Sacrificers So were we redeemed with the precious blood of Christ as of a Lamb without blemish and without spot 1 Pet. 1. 19. But however the Sacrifices were chosen under the Law without blemish yet were they still in their own nature but Calves and Goats and Lambs And therefore Priests who had weaknesses and infirmities and sins of their own might be meet enough to offer them But here both Priest and Sacrifice were to be equally pure and holy 5. We must not pass by the wresting of this Text by the Socinians nor omit its due Vindication For they contend that this whole Description of our High Priest doth not respect his internal Qualifications in this world before and in the offering of himself by his Blood but his glorious state and condition in Heaven For they fear as well they may that if the Qualifications of a Priest were necessary to him and required in him whilst he was in this world that then he was so indeed He who says such an High Priest became us as is holy harmless undefiled separate from sinners doth affirm that when he was so he was our High Priest In that state wherein these things were necessary unto him he was a Priest To avoid this ruine unto their Pretensions they offer violence unto the Text and the signification of every word in it and dangerously insinuate a negation of the things intended to be in Christ in this world So speaks Schlictingius on the place Unde apparet sequentibus verbis seu Epithetis Christo tributis non mores ipsius seu vitam ab omni peccati labe puram sed felicem ac beatum statum describi ac designari ob quem fiat ut in aeternum vivens nostri quoque perpetuam gerat curam Licet enim omnia ista ratione vitae morum de Christo intellecta verissima sint tamen nihil ad praesens Authoris institutum faciunt So also argues Smalcius de Reg. Christi Cap. 23. whom we have elsewhere refuted The Paraphrase of one of our own seems to comply herewith which is as followeth And this was a sort of High Priests which we sinful weak creatures had need of which by the way I do not understand for we stood not in need of a new sort of High Priests but of one single individual High Priest One that being mercifully disposed is also incapable of suffering any hurt of being defiled or corrupted and consequently of dying and to that end is exalted unto a pitch above our sinful corruptible condition here So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are rendred in the Margin free from evil and undefileable The sense is plainly the same with that of Schlictingius though there be some variety in the expressions of the one and the other And therefore is Christ said to be exalted that he might be such as he is here described as though he was not so before in the sense here intended by the Apostle however the words here in another sense might be applyed unto him Three things seem to be aymed at in this Exposition 1. To make way for another corrupt notion on the next verse wherein these men with Grotius would have Christ in some sense offer for his own sins also which there can be no pretence for if these things be asscribed unto him as he was a Priest in this world 2. To take care that the Innocency Holinesse and absolute Purity of our High Priest be not supposed to be necessary unto our Justification neither as the material nor formal cause of it For if the Lord Christ in the Sacrifice of himself died for our Justification and that he might do so it was necessary that he should antecedently be holy harmless undefiled and separate from sinners then was his being so necessary unto our Justification as a cause thereof 3. To obviate an Apprehension of his being an High Priest before his death and to have offered his one Sacrifice therein For if he had not the Qualifications necessary unto an High Priest before his Ascension into Heaven he could not be so before But these things are none of them compliant with the Truth And 1. This Exposition is contrary to the concurrent sense of all sober antient and modern Expositors And which is more it is contrary to the common sense of all Christians Not one of them who knoweth ought of these things unless their minds are perverted with these mens glosses and that meerly to comply with other opinions wherein the text is no way concerned but that in their first and last consideration of these words they respect Jesus Christ as to his personal Holiness in this World And that Exposition had need be well confirmed which is not only contrary to the Judgement of all learned men but also destructive of the common Faith of Christians But as yet we have nothing beyond crude Assertions offered in the proof of it 2. It is contrary unto or inconsistent with the sense and use of the Words in all good Authors sacred and prophane and contrary unto the Application of them unto the Lord Christ in other places of the Scripture as we shall see immediately 3. It is contrary to the order of the Apostles words For he placeth all these Properties as qualifications of this Person antecedently unto his Exaltation He was first Holy Harmless Undefiled and then made Higher than the Heavens But according unto this Exposition his being made higher than the Heavens is the antecedent cause of his being made Holy c. 4. It is highly false that the blessed state pretended to be here set forth was antecedently unto his being a Priest and the sacrifice which he offered yea such an estate was inconsistent with the Oblation of himself For he offered himself unto God in his Blood Heb. 9. 14. and that with strong cryes and tears Chap. 5. 7. which were inconsistent with such a state for it is so described on purpose to be exclusive of every thing required thereunto 5. Schlictingius pleads that although all these things were true with
in the Tabernacle and the Temple were called and appointed by God unto their Office in the Law 3. Hereon ensued the main Difference between him and them They were perswaded and hoped that these Priests should continue for ever in the Church without change or Alteration He contends that there was a time designed wherein they were to be removed and a Priest of another order to be introduced in their room which would be so far from being any disadvantage unto the Church as that the whole safety glory and blessedness thereof did depend thereon And this he proves by many cogent and irrefragable Arguments unto them As 1. That before the erection of the Levitical Priesthood by the Law there was another priest of the High God who was far greater and more excellent than those Priests yea than Abraham himself from whom they derived all their Priviledges 2. Because after the giving of the Law and the setting up of the Levitical Priesthood thereby God again promiseth to raise up another Priest in another kind after another order after the manner of him who was called unto that office long before the giving of the Law Wherefore he was prefigured before the Law and promised after the Law so that his Introduction could not be prejudiced by the Law 3. That this High Priest thus promised neither was to be nor could be of the same stock Nature or Order with the Levitical priests but one that was not only distinct from them but really inconsistent with them He manifests that there was no possibility they should be priests together or that the Church should be under the conduct of them both 4. Whereas hereon it may be said who knows whether this change and Alteration will be to the Advantage of the Church or no whether it were not better to adhere unto these priests which we have already than relinquishing them and all Benefits by them to betake our selves unto this new High Priest the Apostle in answer unto this possible Objection declares in sundry instances the excellency of this other Priest above them And not only so but he proves undeniably that by all which those other Priests did perform in divine service and by all that the Law could effect whereby they were constituted and made Priests there was no Access unto God no Perfection nor Consummation in peace of Conscience to be obtained For there were so many defects and weaknesses that accompanied them and their services as rendred them wholly unable to attain those great Ends. On the other hand he manifesteth and proveth that by this one single High Priest now introduced and his one sacrifice offered once for all by reason of the perfection of the one and the other all those blessed Ends were compleatly accomplished This being the Design of the Apostles Discourse in this Chapter he giveth us a summary of the whole and of the principal Grounds which he proceeds upon with wonderful Brevity in this last verse For upon an acknowledgement of the different Principles mentioned he shews us in an elegant Antithesis 1. The different means of the constitution of these different Priests on the one hand the Law and on the other the Word of the Oath 2. The different times of their constitution the one in the giving of the Law the other after the Law 3. The difference of their Persons those of the first sort were Men and no more the other was the Son 4. The Difference in their state and condition the former had infirmities the later is consecrated for ever 5. This also is included in the words that those of the first sort were many men that had infirmities he of the later was one only And in these things as we shall briefly see be the springs of all the Arguments which the Apostle hath used in this case and a plain Representation is given us of the Truth he contended for 1. The first Difference is in the constituting Principles of these distinct Offices That on the part of the Levitical Priesthood was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Law that is the ceremonial Law as we call it the Law given in Horeb concerning Religious Rites the way and manner of the Solemn worship of God in the Tabernacle It was not the Moral Law not immediatly the commands of the Decalogue but the especial Law of divine Service and Worship that is intended And what doth the Law do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It appointeth It did so Morally God appointed them in and by the Law And he speaks in the Present Tense So long as the Law continueth in force and Efficacy it appointeth such Priests None other are to be looked for in or expected from the Law Now a Moral Rule or Institution is sufficient to convey power and Authority of office unto men So is it under the New Testament It is the Gospel that makes Ministers and not the People or any others who have no power but only to act in Obedience unto the Laws thereof Hereby those other Priests came so to be Hereunto is opposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word of the Oath as the constituting cause of this new Priest and Priesthood Thus much it had in common with the other way It was a word as that was also The Law was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word spoken by Angels chap. 2. 2. The word of God though spoken by them And a word in this sense is either a meer word of command or a word of Promise either of which is sufficient to constitute an office being Declarations of the Authority of God himself By this Word was both the Office of the Priesthood of Christ consecrated and himself called to be a Priest See the Exposition on chap. 5. ver 5 6. But herein especially did this Word excel the Word of the Law in that it was confirmed by the Oath of God It was the Word the Will the Promise of God declared in and by his Oath And herein hath it many Advantages above the Law which was not so As 1. An high federal Solemnity Things confirmed by an Oath are peculiarly Sacred and are distinguished from all things that are not so And therefore the Interposition of an Oath was originally it may be solely used in the confirmation of Covenants about things of moment and wherein several Parties were highly concerned 2. An Oath declares the immutability of that Counsel whence the matter sworn unto doth proceed In the giving of the Law God declared his will so far as to what he would have the People at present obliged unto But he did not by any means declare that he had in his unchangeable counsel determined that the kind of worship and state of the Church then erected should continue for ever Yea he did many ways intimate that he did reserve unto himself the power of altering the whole But now the Immutability of Gods Counsel is declared by his Oath What was this Oath of God and how
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
is so revealed and declared there is not the meanest Person who professeth obedience unto him who is exempted from this command of taking most diligent care about the due discharge of their duty herein And this care and diligence is necessary First From the aptness and proneness of the minds of men unto pernicious extreams in this matter For 1 The Generality of Men have been stupidly negligent herein as if it were a matter wherein they were not at all concerned What is provided for them what is proposed unto them what comes in the ordinary way whereunto they have been accustomed whatever it be that they follow And as they take it upon light grounds so they observe it with slight spirits And this hath been the true cause of that inundation of Prophaness which is come on the Christian world For when once Men come unto such an inconcernment in the Worship of God as to ingage in it they know not well why and to perform it they know not how all manner of Impiety will ensue in their Lives as is manifest in experience beyond the evidence of a thousand Arguments 2 Many in all Ages have been prone to indulge unto their own Imaginations and Inventions in the disposal of Divine Worship And this bitter Root hath sprung up into all the Superstition and Idolatry that the Earth is filled withall at this day From these two poysoned Springs hath proceeded that woful Apostasie from Christ and Evangelical Worship which the world groans under Wherefore our utmost care and diligence is required herein Secondly The concernment of the Glory of God calls for the same care in like manner It were no hard thing to demonstrate that the principal way and means whereby God expects that we should give glory unto him in this world is by a due observation of the Divine Worship that he hath appointed For herein do we in an especial manner ascribe unto him the glory of his Sovereignty of his Wisdom of his Grace and Holiness when in his Worship we bow down our Souls under his Authority alone when we see such an impress of Divine Wisdom on all his Institutions as to judge all other ways folly in comparison of them when we have experience of the grace represented and exhibited in them then do we glorifie God aright And without these things whatever we pretend we honour him not in the Solemnities of our Worship But we return In the charge given to Moses two things are observable 1 The time when it was given him 2 The charge itself 1. The time when it was given 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he was about to make the Tabernacle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expresseth that which is immediately future He was in procinctu in readiness for that work just as it were taking it in hand and going about it This made the divine warning seasonable It was given him upon the entrance of his work that it might make an effectual impression on his mind And it is our duty upon an entrance into any work we are called unto to charge our Consciences with a divine admonition What immediate Revelation was to Moses that the written Word is to us To charge our Consciences with Rule from it and its Authority will preserve us in whatever may fall out in the way of our duty and nothing else will do it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is perficere to accomplish to perfect to finish But it includes here the beginning as well as the end of the work which he was to perfect The same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 7. 44. where this whole passage is somewhat otherwise expressed to the same purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he appointed who spake unto Moses which was God himself as our Apostle here declares in the second Person the great Angel of the Covenant that he should make it according to the pattern which he saw Wherefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 compriseth the whole service of Moses in making framing and finishing the Tabernacle The warning and charge itself is That he should make all things according to the Pattern shewed him in the Mount What this Pattern was how it was shewed unto Moses and how he was to make all things according unto it are all of them things not easie to be explained In general it is certain that God intended to declare hereby that the work which Moses had to do the Tabernacle he was to erect and the Worship thereof was not either in the whole or in any part of it or any thing that belonged unto it a matter of his own invention or contrivance nor what he set upon by chance but an exact representation of what God had instructed him in and shewed unto him This was the foundation of all the Worship of God under the Old Testament and the security of the Worshippers Hence at the finishing of this work it is eight times repeated in one Chapter that all things were done as God commanded Moses And herein was that Truth fully consecrated unto the perpetual use of the Church in all Ages That the Will and Command of God is the sole Reason Rule and Measure of all Religious Worship For the Pattern itself Expositors generally agree That on the Top of the Mount God caused to appear unto Moses the form fashion dimensions and utensils of that Tabernacle which he was to erect Whether this representation were made to Moses by the way of internal Vision as the Temple was represented unto Ezekiel or whether there were an aetherial Fabrick proposed unto his bodily senses is hard to determine And this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exemplar or Pattern our Apostle here calls heavenly things For to prove that the Priests served only unto the resemblance and shadow of heavenly things he produceth this Testimony that Moses was to make all things according to the Pattern shewed him in the Mount And this Pattern with all that belonged unto it is called heavenly things because it was made to appear in the Air on the top of the Mount with respect unto that which was to be made beneath Or it may be called heavenly because it was the immediate effect of the power of God who worketh from Heaven But supposing such an aetherial Tabernacle represented unto Moses yet it cannot be said that it was the substance of the heavenly things themselves but only a shadow or representation of them The heavenly things themselves in the mind of God were of another nature and this Pattern on the Mount was but an external representation of them So that here must be three things intended 1 The heavenly things themselves 2 The representation of them on the Mount 3 The Tabernacle made by Moses in imitation thereof Wherefore this Tabernacle and its Worship wherein the Levitical Priests administred their Office was so far from being the substance of the heavenly things themselves as that they were but a shadow of that shadow of them
blood of the only Sacrifice which belonged unto it Before this was done in the death of Christ it had not the formal nature of a Covenant or a Testament as our Apostle proves Chap. 9. 15 16 17 18 19 20 21 22 23. For neither as he shews in that place would the Law given at Sinai have been a Covenant had it not been confirmed with the blood of Sacrifices Wherefore the Promise was not before a formal and solemn Covenant 2 This was wanting that it was not the Spring Rule and Measure of all the Worship of the Church This doth belong unto every Covenant properly so called that God makes with the Church that it be the entire Rule of all the Worship that God requires of it which is that which they are to restipulate in their entrance into Covenant with God But so the Covenant of Grace was not under the Old Testament For God did require of the Church many Duties of Worship that did not belong thereunto But now under the New Testament this Covenant with its own seals and appointments is the only Rule and Measure of all acceptable Worship Wherefore the New Covenant promised in the Scripture and here opposed unto the Old is not the Promise of Grace Mercy Life and Salvation by Christ absolutely considered but as it had the formal nature of a Covenant given unto it in its establishment by the death of Christ the procuring cause of all its Benefits and the declaring of it to be the only Rule of Worship and Obedience unto the Church So that although by the Covenant of Grace we oft-times understand no more but the way of Life Grace Mercy and Salvation by Christ yet by the New Covenant we intend its actual establishment in the death of Christ with that blessed way of Worship which by it is setled in the Church 3 Whil'st the Church enjoyed all the spiritual Benefits of the Promise wherein the substance of the Covenant of Grace was contained before it was confirmed and made the sole Rule of Worship unto the Church it was not inconsistent with the Holiness and Wisdom of God to bring it under any other Covenant or prescribe unto it what Forms of Worship he pleased It was not so I say upon these three Suppositions 1 That this Covenant did not disannul or make ineffectual the Promise that was given before but that That doth still continue the only means of Life and Salvation And that this was so our Apostle proves at large Gal. 3. 17 18 19. 2 That this other Covenant with all the Worship contained in it or required by it did not divert from but direct and lead unto the future establishment of the Promise in the Sclemnity of a Covenant by the ways mentioned And that the Covenant made in Sinai with all its Ordinances did so the Apostle proves likewise in the place beforementioned as also in this whole Epistle 3 That it be of present use and advantage unto the Church in its present condition This the Apostle acknowledgeth to be a great Objection against the use and efficacy of the Promise under the Old Testament as unto Life and Salvation namely to what end then serves the giving of the Law whereunto he answers by shewing the necessity and use of the Law unto the Church in its then present condition Gal. 3. 17. 4. These things being observed we may consider that the Scripture doth plainly and expresly make mention of two Testaments or Covenants and distinguish between them in such a way as what is spoken can hardly be accommodated unto a twofold Administration of the same Covenant The one is mentioned and described Exod. 24. ver 3 4 5 6 7 8. Deut. 5. 2 3 4 5. namely the Covenant that God made with the people of Israel in Sinai and which is commonly called the Covenant where the people under the Old Testament are said to keep or break Gods Covenant which for the most part is spoken with respect unto that Worship which was peculiar thereunto The other is promised Jer. 31. 31 32 33 34. Chap. 32. 40. which is the New Gospel Covenant as before explained mentioned Mat. 26. 28. Mark 14. 24. And these two Covenants or Testaments are compared one with the other and opposed one unto another 2 Cor. 3. 6 7 8 9. Gal. 4. 24 25 26. Heb. 7. 22. Chap. 9. 15 16 17 18 19. These two we call the Old and the New Testament Only it must be observed that in this Argument by the Old Testament we do not understand the Books of the Old Testament or the Writings of Moses the Psalms and Prophets or the Oracles of God committed then unto the Church I confess they are once so called 2 Cor. 3. 14. The vail remaineth untaken away in the reading of the Old Testament that is the Books of it Unless we shall say that the Apostle intendeth only the reading of the things which concern the Old Testament in the Scripture For this Old Covenant or Testament whatever it be is abrogated and taken away as the Apostle expresly proves But the Word of God in the Books of the Old Testament abideth for ever And those Writings are called the Old Testament or the Books of the Old Testament not as though they contained in them nothing but what belongeth unto the Old Covenant for they contain the Doctrine of the New Testament also But they are so termed because they were committed unto the Church whil'st the Old Covenant was in force as the Rule and Law of its Worship and Obedience 5. Wherefore we must grant two distinct Covenants rather than a twofold Administration of the same Covenant meerly to be intended We must I say do so provided always that the way of Reconciliation and Salvation was the same under both But it will be said and with great pretence of Reason for it is that which is the sole foundation they all build upon who allow only a twofold Administration of the same Covenant that this being the principal end of a Divine Covenant if the way of Reconciliation and Salvation be the same under both then indeed are they for the substance of them but one And I grant thut this would inevitably follow if it were so equally by virtue of them both If Reconciliation and Salvation by Christ were to be obtained not only under the Old Covenant but by vertue thereof then it must be the same for substance with the New But this is not so for no Reconciliation with God nor Salvation could be obtained by vertue of the Old Covenant or the Administration of it as our Apostle disputes at large though all Believers were reconciled justified and saved by vertue of the Promise whil'st they were under that Covenant As therefore I have shewed in what sense the Covenant of Grace is called the New Covenant in this distinction and opposition so I shall propose sundry things which relate unto the nature of the first Covenant which manifest it
be partaker of it In the Promise itself we may consider 1 Who it is made unto 2 What it is that is promised The first is expressed in the Pronoun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their three times repeated All those absolutely and only those with whom God makes this Covenant are intended Those whose sins are not pardoned do in no sense partake of this Covenant it is not made with them For this is the Covenant that God makes with them that he will be merciful unto their sins that is unto them in the pardon of them Some speak of an universal conditional Covenant made with all Mankind If there be any such thing it is not that here intended For they are all actually pardoned with whom this Covenant is made And the indefinite declaration of the nature and terms of the Covenant is not the making of a Covenant with any And what should be the condition of this grace here promised of the pardon of sin It is say they that men repent and believe and turn to God and yield obedience unto the Gospel If so then men must do all these things before they receive the remission of sins yes Then must they do them whilest they are under the Law and the curse of it for so are all men whose sins are not pardoned This is to make obedience unto the Law and that to be performed by men whilest under the curse of it to be the condition of Gospel-mercy which is to overthrow both the Law and Gospel But then on the other hand it will follow they say that men are pardoned before they do believe which is expresly contrary unto the Scripture And 1 The communication and donation of faith unto us is an effect of the same grace whereby our sins are pardoned and they are both bestowed on us by virtue of the same Covenant 2 The application of pardoning mercy unto our souls is in order of nature consequent unto believing but in time they go together 3 Faith is not required unto the procuring of the pardon of our sins but unto the receiving of it That they may receive the remission of sins But that which we shall observe from hence is That The New Covenant is made with them alone who effectually and eventually are made partakers of the grace of it This is my Covenant that I will make with them I will be merciful unto their unrighteousness c. Those with whom the Old Covenant was made were all of them actual Partakers of the benefits of it and if they are not so with whom the New is made it comes short of the Old in efficacy and may be utterly frustrate Neither doth the indefinite Proposal of the terms of the Covenant prove that the Covenant is made with them or any who enjoy not the benefits of it Indeed this is the excellency of this Covenant and so it is here declared that it doth effectually communicate all the grace and mercy contained in it unto all and every one with whom it is made whoever it is made withall his sins are pardoned Secondly The subject matter of this Promise is the pardon of sin And that which we have to consider for the exposition of the words is 1 What is meant by sins 2 What by the pardon of them 3 What is the reason of the peculiar expression in this place Sin is spoken of with respect unto its guilt especially so is it the object of mercy and grace Guilt is the desert of punishment or the obligation of the sinner unto punishment by and according unto the sentence of the Law Pardon is the dissolution of that obligation Sin is here expressed by three terms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unrighteousness sin and transgression as we render the words In the Prophet there is only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is wanting But they are elsewhere all three used where mention is made of the pardon of sin or the causes of it As 1 in the declaration of the Name of God with respect thereunto Exod. 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pardoning iniquity transgression and sin 2 In the confession of sin for the removal of it by the expiatory Sacrifice Lev. 16. 21. Aaron shall confess over him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all their iniquities all their transgressions in all their sins 3 In the expression of the forgiveness of sin in justification Psal. 32. 1 2. Wherefore the Apostle might justly make up the expression and general enumeration of sins here defective in the Prophet seeing it is elsewhere so constantly used to the same purpose and on the like occasion Nor are those terms needlesly multiplied but sundry things we are taught thereby As 1 That those whom God graciously takes into Covenant are many of them antecedently obnoxious unto all sorts of sins 2 That in the grace of the Covenant there is mercy provided for the pardon of them all even of them from which they could not be justified by the Law of Moses Acts 13. 42. And that 3 Therefore none should be discouraged from resting on the faithfulness of God in this Covenant who are invited unto a compliance therewith But there is yet more intended in the use of these words For they do distinctly express all those respects of sin in general by which the Conscience of a sinner is affected burdened and terrified as also whereon the equity of the curse and punishment for sin doth depend The first is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unrighteousness This is usually taken for sins against the second Table or the transgression of that rule of righteousness amongst men which is given by the Moral Law But here as in many other places it expresseth a general affection of sin with respect unto God A thing unequal and unrighteous it is that man should sin against God his Sovereign Ruler and Benefactor As God is the Supreme Lord and Governor of all as he is our onely Benefactor and Rewarder as all his laws and ways towards us are just and equal the first notion of Righteousness in us is the rendering unto God what is due unto him that is universal Obedience unto all his Commands Righteousness towards man is but a branch springing from this root and where this is not there is no Righteousness amongst men whatever is pretended If we give not unto God the things that are Gods it will not avail us to give unto Caesar the things that are Caesars nor unto other men what is their own And this is the first consideration of sin that renders the sinner obnoxious unto punishment and manifests the equity of the sanction of the Law It is an unrighteous thing Herewith the Conscience of the sinner is affected if he be convinced of sin in a due manner The original perfection of his nature consisted in this Righteousness towards God by rendering his due unto him in a way of obedience This is overthrown by sin which is therefore both shameful and ruinous which distresseth
rites of the Tabernacle worship and turn them unto his own use in the Idolatry of the nations 6. It is a sad instance of the degeneracy of the corrupted nature of man that whereas all these things were appointed for no other end but to signify beforehand the coming of Christ his sufferings and the Glory that ensued the principal reason why the Church of the Jews rejected him at his coming was that they preferred these institutions and their carnal use above and before him who was the substance and life of them all And no otherwise will it fall out with them all who prefer any thing in religion before him or suppose that any thing is accepted with God without him Some things we may also observe in general for our own instruction from what we have discoursed on this occasion 1. Although the soveraign will and pleasure of God be the only reason and original cause of all instituted worship yet there is and ever was in all his institutions such an evidence of divine wisdom and Goodness as gives them beauty desirableness and usefulness unto their proper end There is that in them which unto an enlightned mind will distinguish them for ever from the most plausible inventions of men advanced in the imitation of them Only a diligent enquiry into them is expected from us Psal. 111. 2. 3. When men have sleight considerations of any of Gods institutions when they come unto them without a sense that there is divine wisdom in them that which becomes him from whom they are it is no wonder if their glory be hid from them But when we diligently and humbly enquire into any of the ways of God to find out the characters of his divine excellencies that are upon them we shall obtain a satisfying view of his glory Hos. 4. 9. 2. All the Counsels of God concerning his worship in this world and his eternal glory in the salvation of the Church do center in the Person and Mediation of Christ. The Life Glory and Usefulness of all things whereof we have discoursed arose from hence that there was in them all a representation of the Person and Mediation of Christ. Hereunto were they designed by divine wisdom In him alone is God well pleased in him alone will he be glorifyed VER VI VII HAving given an account of the Structure or Fabrick of the Tabernacle in the two parts of it and the furniture of those several parts distinctly to compleat his argument the Apostle adds in these verses the consideration of the uses they were designed unto in the service of God For in the Application of these things unto his purpose and the Argument he designeth from them both of these in conjunction namely the Structure of the Tabernacle with its furniture and the services performed therein were to be made use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vul. Lat. His verò ita compositis so composed so framed and put together Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quae ita disposita erant which things were sodisposed altering the absolute construction of the words and carrying on the sense of the former thus far Others His verò ita ordinatis iâ—a praeparatis thus ordered thus prepared thus ordained Ornatis adorned Beza Constructis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the ordering placing or fixing of vessels or any materials prepared for use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vul. Lat. in priori Tabernaculo for in prius Tabernaculum Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the outward Tabernacle that is of those parts mentioned by the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vul. Lat. Semper alwayes Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in omni tempore Others generally quovis tempore at every season at any time as occasion required 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vul. Lat. Sacrificiorum Officia consummantes perfecting to this part or offices of the sacrifices But the sacrifices belonged not at all un-the duties of the Tabernacle Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they were perfecting their Ministry Ritus obeuntes cultus obeuntes Beza Ritus cultûs obeuntes performing the Rites of sacred worship 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vul. Lat. in secundo autem Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and into the Tabernacle that was within it or within the other In secundum autem sed in alterum but into the second or the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Boderus renders substantively unum est that inward Tabernacle was one But the reference is unto what follows and is better rendred adverbially semel once 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non sine sanguine Syr. cum sanguine illo with that blood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vul. Lat. Eras. quem offert Syr. which he was offering which he offereth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vul. Lat. Pro sua et populi ignorantia very corruptly Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for his own soul and the errors of the People rightly VER 6 7. Now when these things were thus ordained the Priests went alwayes into the first Tabernacle accomplishing the service of God But into the second went the High Priest alone every year not without blood which he offered for himself and the errors of the People I follow the common Translation but shall take notice of what it seems defective in And there is in the words 1 A supposition of what was before declared as the foundation of what he was now farther to assert Now when these things were thus ordained And there is therein 1. The manner of its Inference 2. The Subject spoken of 3. What is spoken of it 1. The manner of the Inference is the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render now when verò but now when is included in the tense of the participle 2. The subject spoken of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these things that is the things spoken of in the precedent verses namely the two parts of the Tabernacle and the sacred furniture of them 3. That which is affirmed of them is that they were ordained and the manner thereof is also added that they were thus ordained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beza once rendred it by ordinatis whom I suppose ours follow rendring it by ordained But ordinatis is rather ordered than ordained To be ordained signifies the appointment and designation of them and so they were ordained of God But that which is here expressed is their building framing finishing and disposition into their actual Order So the word is used for the making of the Tabernacle ver 2. A Tabernacle was made These things being prepared made and finished The preparation structure and finishing of the Tabernacle and all its Utensils with their disposition into their sacred order are respected in this word They were disposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus that is in the manner declared that the Tabernacle should consist of two parts that the one should contain such and such holy Utensils and the other those
Some would refer it unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 following and so read the words which figure was for the time present But there is no cause for this Traduction of the words The Verb Substantive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is deficient as usually and is to be supplied as in our Translation Which was Which that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Tabernacle Not only the Fabrick and Structure of it but the Tabernacle in both parts of it with all its Furniture Vessels Utensils and Services as before described 2. As unto its proper Use and End the Apostle affirms that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Figura Exemplar Exemplum Comparatio Similitudo Typus Representatio So variously is this word rendred by Interpreters Most fix on Exemplar or Exemplum but they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And in all these Versions the proper sense of the word as used in the Scripture is missed It is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the Apostle intends but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is rendred by the Syriack And this many have observed namely that it answers unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but yet have missed in the interpretation of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherewith it is joyned as of the same signification and importance Psal. 49. 4. Psal. 78. 2. And whereas it is said that the Queen of Sheba tried the wisdom of Solomon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Kin. 10. 1. The Targum renders it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being the same with the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is anigma problema 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Riddle an hard Question and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to speak anigmatically obscurely so as that one thing is to be gathered out of another So is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used also Ezek. 20. 49. is he not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Proverbiator Proverbiorum one that speaks darkly and obscurely that expresseth one thing and intends another using similitudes and Metaphors An obscure mystical Instruction by figures signs symbols metaphors and the like Thus is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 almost constantly used in the new Testament So our Lord Jesus Christ expresly opposeth speaking in parables unto a clear plain open teaching so as to be understood of all See Mat. 13. 10 11 12 13. Ioh. 16. 28 29. Now speakest thou openly and no Parable Wherefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place is an obscure mystical Metaphorical Instruction God taught the Church of old the mysteries of our Redemption by Christ by the Tabernacle its Fabrick Parts Utensils and Services But it was but an obscure parabolical a figurative Instruction So should the word here be rendred a figurative Instruction or the word Parable be here retained as it is in other places This was Gods way of teaching the mysteries of his wisdom and grace which as it was sufficient for the state of the Church which was then present so it instructs us in what he requires what he expects from us unto whom all these things are unfolded made plain and evident 3. The third thing in the Text is the time or season wherein the Tabernacle was so parabolically or mystically instructive It was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some few copies for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as doth that now before 〈…〉 Vnto this present time This reading is generally rejected by Expositors as not suited unto the mind of the Apostle in this Place For he intends not the time that was then present when he wrote the Epistle not the times of the Gospel not the time after the resurrection of Christ until the destruction of the Temple which the addition of that word would denote For God had prepared another kind of Instruction for that season and not by Parables or mystical Metaphors But yet the word may be retained and a sense given of the words both sound and proper For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may well signifie as much as until or be taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is often 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto this season until the time that God would grant another kind of teaching which now he hath done It served until this present season wherein the Gospel is preached and all the things signified by it are accomplished But I shall rather follow the reading of the most copies though the Vulgar Latine reading temporis instantis seems to favour the first And Arias rectifying it into in tempus praesens gives the same sense also But the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being of the praeterimperfect tense signifies a time that was then present but is now past And it is therefore well rendred by our Translators the time then present as if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had been in the Text. The time then present when the Tabernacle was made and erected 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The season of the Church which was then present For the Apostle in this whole discourse not only respects the Tabernacle and not the Temple but he considers the first Erection of the Tabernacle in a peculiar manner For then was it proposed as the means of the Administration of the first Covenant and the worship thereunto belonging It is the Covenants which he principally designeth a comparison between And he doth in that way of the disposition and administration of them which was given and appointed at their first establishment As this in the new Covenant was the Person office sacrifice and ministry of Christ so as unto the first it was the Tabernacle and all the services of it Wherefore the time then present was the state and condition of the Church at the first setting up of the Tabernacle Not as though this time was confined unto that or those Ages wherein the Tabernacle was in use before the building of the Temple But this Instruction which was then signally given was the whole of what God granted unto the Church during that state wherein it was obliged unto the Ordinances and services which were then instituted The Instructions which God thought meet to grant unto the Church at that season were obscure mystical and figuratively representative yet was it sufficient for the faith and obedience of the Church had it been diligently attended unto and what the Holy Ghost signified thereby So are all Gods ways of Instruction in all seasons We cannot erre but either by a neglect of enquiry into them or by looking for more than God in his wisdom hath committed unto them And this sense those who render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a Figure Type or Example must come unto For the use of it is confined unto the time of the erection of the Tabernacle and the Institution of the ordinances thereunto belonging But
that was the ground of his Resurrection He was brought again from the dead through the blood of the Covenant And the efficacy of his death depends on his Resurrection only as the evidence of his acceptance with God therein 5 That Christ confirmed his Doctrine by his Blood that is because he rose again All these Principles I have at large refuted in the Exercitations about the Priesthood of Christ and shall not here again insist on their examination This is plain and evident in the words unless violence be offered unto them namely that the Blood of Christ that is his suffering in Soul and Body and his obedience therein testified and expressed in the shedding of his Blood was the procuring cause of the expiation of our Sins the purging of our Consciences from dead works our justification sanctification and acceptance with God thereon And There is nothing more destructive unto the whole Faith of the Gospel than by any means to evacuate the immediate efficacy of the Blood of Christ. Every opinion of that tendency breaks in upon the whole mystery of the wisdom and grace of God in him It renders all the Institutions and Sacrifices of the Law whereby God instructed the Church of Old in the Mystery of his Grace useless and unintelligible and overthrows the foundation of the Gospel The second thing in the words is the means whereby the Blood of Christ came to be of this efficacy or to produce this effect And that is because in the shedding of it he offered himself unto God through the eternal Spirit without spot Every word is of great importance and the whole Assertion filled with the mystery of the wisdom and grace of God and must therefore be distinctly considered There is declared what Christ did unto the End mentioned and that is expressed in the matter and manner of it 1 He offered himself 2 To whom that is to God 3 How or from what principle by what means by the eternal Spirit 4 With what qualifications without spot He offered himself To prove that his Blood purgeth our Sins he affirms that he offered himself His whole Humane Nature was the Offering the way of its Offering was by the shedding of his Blood So the Beast was the Sacrifice when the Blood alone or principally was offered on the Altar For it was the Blood that made Atonement So it was by his Blood that Christ made Atonement but it was his Person that gave it efficacy unto that end Wherefore by Himself the whole Humane Nature of Christ is intended And that 1 Not in distinction or separation from the Divine For although the Humane Nature of Christ his Soul and Body only was offered yet he offered himself through his own eternal Spirit This Offering of himself therefore was the Act of his whole Person both Natures concurred in the Offering though one alone was offered 2 All that he did or suffered in his Soul and Body when his Blood was shed is comprised in this Offering of himself His Obedience in Suffering was that which rendred this Offering of himself a Sacrifice of a sweet smelling savor unto God And he is said thus to offer himself in opposition unto the Sacrifices of the High Priest under the Law They offered Goats and Bulls or their blood but he offered himself This therefore was the Nature of the Offering of Christ It was a Sacred Act of the Lord Christ as the High Priest of the Church wherein according unto the Will of God and what was required of him by vertue of the eternal Compact between the Father and him concerning the Redemption of the Church he gave up himself in the way of most profound Obedience to do and suffer whatever the Iustice and Law of God required unto the expiation of Sin expressing the whole by the shedding of his Blood in answer unto all the Typical Representations of this his Sacrifice in all the Institutions of the Law And this Offering of Christ was proper Sacrifice 1 From the Office whereof it was an Act it was so of his Sacerdotal Office he was made a Priest of God for this end that he might thus offer himself and that this Offering of himself should be a Sacrifice 2 From the Nature of it For it consisted in the sacred giving up unto God the thing that was offered in the present destruction or consumption of it This is the Nature of a Sacrifice it was the destruction and consumption by Death and Fire by a sacred Action of what was dedicated and offered unto God So was it in this Sacrifice of Christ. As he suffered in it so in the giving himself up unto God in it there was an effusion of his Blood and the destruction of his Life 3 From the End of it which was assigned unto it in the wisdom and sovereignty of God and in his own intention which was to make Atonement for Sin which gives an Offering the formal Nature of an Expiatory Sacrifice 4 From the way and manner of it For therein 1. He sanctified or dedicated himself unto God to be an Offering Iohn 17. 19. 2. He accompanied it with Prayers and Supplications Heb. 5. 7. 3. There was an Altar which sanctified the Offering which bore it up in its Oblation which was his own Divine Nature as we shall see immediately 4. He kindled the Sacrifice with the fire of Divine Love acting it self by zeal unto God's Glory and compassion unto the souls of men 5. He tendred all this unto God as an Atonement for Sin as we shall see in the next words This was the free real proper Sacrifice of Christ whereof those of old were only Types and obscure Representations the Prefiguration hereof was the sole cause of their Institution And what the Socinians pretend namely that the Lord Christ offered no real Sacrifice but only what he did was called so Metaphorically by the way of allusion unto the Sacrifices of the Law is so far from truth as that there never had been any such Sacrifices of Divine Appointment but only to prefigure this which alone was really and substantially so The Holy Ghost doth not make a forced accommodation of what Christ did unto those Sacrifices of old by way of allusion and by reason of some resemblances but shews the uselesness and weakness of those Sacrifices in themselves any farther but as they represented this of Christ. The Nature of this Oblation and Sacrifice of Christ is utterly overthrown by the Socinians They deny that in all this there was any offering at all they deny that his shedding of his Blood or any thing which he did or suffered therein either actually or passively his obedience or giving himself up unto God therein was his Sacrifice or any part of it but only somewhat required previously thereunto and that without any necessary cause or reason But his Sacrifice his Offering of himself they say is nothing but his appearance in Heaven and the Presentation of himself before
the best works of men antecedently unto the purging of their Consciences by the blood of Christ are but dead works However men may please themselves in them perhaps think to merit by them yet from death they come and unto death they tend 6. Justification and Sanctification are inseparably conjoined in the design of God's grace by the blood of Christ. Purge our Consciences that we may serve the living God 7. Gospel-worship is such in its spirituality and holiness as becometh the living God and our duty it is always to consider that with him we have to do in all that we perform therein VER XV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vul. Et ideo and therefore Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propter hoc For this or propterea itaque ob id And for this cause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He himself was the Mediator He is the Mediator Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A man coming between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vul. ut morte intercedente by the Interposition of death The Syriac reads the passage who by his death was a redeemer unto them who had transgressed against the first Testament probably to avoid the difficulty of that Expression For the Redemption of transgressions The Aethiopic corrupts the whole Text. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Redemptionem eorum praevaricationum Vul. Ad Redemptionem eorum transgressionum properly for the Redemption of transgressions or those transgressions which were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vul. Syr. That they may receive the promise who are called to the eternal Inheritance But in the Original and in the Vulgar eternal inheritance is joyned unto and regulated by the Promise the promise of an eternal Inheritance VER XV. And for this cause he is the Mediator of the new Testament that by means of death for the Redemption of the transgressions under the first Testament they who are called might receive the promise of eternal Inheritance THe things which are to be considered in this verse are 1 The note of Connexion in the Conjunction And. 2 The Ground of the ensuing Assertion For this cause 3 The Assertion itself He is the Mediator of the new Testament 4 The especial Reason why he should be so For the Redemption of Transgressions under the first Testament 5 The way whereby that was to be effected By the means of death 6 The End of the whole That those who are called might receive the promise of eternal Inheritance But before we proceed unto the Exposition of the whole or any part of it a difficulty must be removed from the words as they lie in our Translation For an enquiry may be justly moved why we render the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a Testament in this place whereas before we have constantly rendred it by a Covenant And the plain reason of it is because from this verse unto the end of the Chapter the Apostle argues from the nature and use of a Testament among men as he directly affirms in the next verse Hereby he confirms our faith in the expectation of the Benefits of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Covenant or Testament We may answer he doth it because it is the true and proper signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly a Testamentary disposition of things as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Covenant For in the Composition of the word there is nothing to intimate a mutual compact or agreement which is necessary unto a Covenant and is expressed in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 However there is a great affinity in the things themselves For there are Covenants which have in them free Grants and Donations which is of the nature of a Testament And there are Testaments whose force is resolved into some Conventions Conditions and Agreements which they borrow from the nature of Covenants So there is such an affinity between them as one name may be expressive of them both But against this it will be replied that what the Apostle speaks unto is in the Hebrew called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a Covenant and no where signifies a Testament so that from thence the Apostle could not argue from the nature of a Testament what is required thereunto and what doth depend thereon Hereunto it is answered that the LXX constantly rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Berith by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Apostle made use of that Translation and that signification of the word But this will not solve the difficulty For it would resolve all the Apostles arguings in this great and important Mystery into the Authority of that Translation which is fallible throughout and at least as it is come to us filled with actual mistakes We must therefore give another answer unto this Objection Wherefore I say 1 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 could not be more properly rendred by any one word than by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For it being mostly used to express the Covenant between God and Man it is of that nature as cannot properly be termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a Covenant or Compact upon equal terms of distributive Iustice between distinct parties But Gods Covenant with man is only the way and the declaration of the terms whereby God will dispose and communicate Good things unto us which hath more of the nature of a Testament than of a Covenant in it 2 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is often used to express a free promise with an effectual donation and communication of the thing promised as hath been declared in the foregoing chapter But this hath more of the nature of a Testament than of a Covenant 3 There is no word in the Hebrew language whereby to express a Testament but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only Nor is there so in the Syriack Their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is nothing but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Hebrews express the thing by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to order dispose give command concerning the house or houshold of a dying man Isa. 38. 2. 2 Sam. 17. 23. But they have no other word but Berith to signifie it and therefore where the nature of the thing spoken of requires it it is properly rendred a Testament and ought so to be Wherefore there is no force used unto the signification of the word in this place by the Apostle But that which makes the proper use of it by him evident in this place is that he had respect unto its signification in the making of the Covenant with the people at Sinai For this he compares the New Testament unto in all its causes and effects And in that Covenant there were three things 1. The Prescription of Obedience unto the People on the part of God which was received by their consent in an express compliance with the Law and Terms of it Deut. 5. 14. Herein the nature of it so far as it
Dedication of the first Covenant So in particular by the Addition of those Particles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 21. which we well render moreover he plainly intimates that what he affirms of the Tabernacle and the vessels of its Ministry was that which was done afterwards at another time and not when the Covenant was first confirmed On these Grounds we shall see that the Account given of these things by the Apostle is a necessary Exposition of the Record made of them by Moses and no more 1. He affirms that Moses took the blood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Calves and Goats And there is a double difficulty herein For 1 The blood that Moses so used was the blood of Oxen Exod. 24. 5 6. which seems not to be well rendered by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Calves But this hath no weight in it For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word there used signifies all Cattle of the Herd great and small every thing that is generis bovini And there is no necessity from the words that we should render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there by Oxen nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here by Calves we might have rendered both words by Bullocks But 2 There is no mention at all of Goats in the story of Moses and as we observed it is here omitted by the Syriack Translator but without cause Ans. 1. There were two sorts of offerings that were made on this occasion 1 Burnt-offerings 2 Peace-offerings Exod. 24. 5. They offered burnt-offerings and Sacrificed Peace-offerings The distinct expression of them proves the offerings to have been destinct 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They offered burnt offerings and they sacrificed or slew Peace-offerings and as for the Peace-offerings it is said that they were of Bullocks or Oxen but it is not said of what sort the burnt-offerings were Yea and it may be that although Bullocks only are mentioned yet that Goats also were Sacrificed in this Peace-offering For it is so far from being true what Ribera observes on the Place that a Goat was never offered for a Peace-offering that the contrary unto it is directly expressed in the Institution of the Peace-offering Deut. 3. 12. Wherefore the Blood of Goats might be used in the Peace-offering though it be not mentioned by Moses But 2. The Apostle observes that one End of the Sacrifice at the Dedication of the first Covenant was purging and making Attonement ver 22 23. For in all Solemn Sacrifices blood was sprinkled on the Holy Things to purify them and make Attonement for them Deut. 16. 14 19 20. Now this was not to be done but by the blood of an expiatory Sacrifice it was not to be done by the blood of Peace-offerings Wherefore the Burnt-offerings mentioned by Moses were expiatory Sacrifices to purge and make Attonement And this Sacrifice was principally of Goats Deut. 16. 7. wherefore the Text of Moses cannot be well understood without this Exposition of the Apostle And we may add hereunto also that although the blood of the Peace-offering was sprinkled on the Altar Deut. 3. 13. yet was it not Sprinkled on the People as this blood was wherefore there was the use of the blood of Goats also as a Sin-offering in this great Sacrifice 3. In the Dedication of the Priests these two sorts of offerings were conjoyned namely Peace-offerings and Sin-offerings or burnt offerings for Sin as here they were And therein expresly the blood of Goats was used namely in the Sin-offerings as the blood of Bullocks was in the Peace-offering Lev. 9. 3 4. Neither is there mention any where of burnt-offerings or Sin-offerings and Peace-offerings to be offered together but that one of them was of Goats and therefore was so infallibly at this Time as the Apostle declares 2. It is affirmed in the Text that he took the Blood with Water Scarlet-wool and Hyssop and Sprinkled it But there is mention of none of these things in the story of Moses but only that he sprinkled the blood But the Answer hereunto is plain and easie Blood under the Law was sprinkled either in less or greater quantities Hereon there were two ways of sprinkling the one was with the finger when a small quantity of blood it may be some few drops of it were to be sprinkled it was done with the finger Levit. 8. 15. Chap. 16. 13. The Quantity being small though the blood were immixed and almost congealed it might be so sprinkled But there was a Sprinkling whereunto a greater proportion of blood was required as namely when an house was to be sprinkled and thereby purifyed This was done by mixing running water with the blood and then sprinkling it with Scarlet-wool and Hyssop Levit. 14. 50 51 52. For these things were needful thereunto The water prevented the blood from being so congealed as that it would not be sprinkled in any quantity The Scarlet-wool took up a quantity of it out of the Vessel wherein it was and the Bunch of Hyssop was the Sprinkler Whereupon when Moses Sprinkled the Altar Book and People he did it by one of these two ways for other there was none The First way he could not do it namely with his finger because it was to be done in a great quantity For Moses took that half of it that was to be sprinkled on the People and put it into basons Exod. 24. 6 8. It was therefore infallibly done this Latter way according as our Apostle declares 3. It is added by the Apostle that he sprinkled the Book which is not expressed in the Story But the Design of the Apostle is to express at large the whole Solemnity of the confirmation of the first Covenant especially not to omit any thing that blood was applyed unto because in the application he referrs the Purification and Dedication of all things belonging unto the new Covenant unto the blood of Christ. And this was the order of the things which concerned the Book Moses coming down from the Mount told the People by word of Mouth all things which God had spoken unto him or the Sum and Substance of the Covenant which he would make with them ver 5. And Moses came and told the People all the words of the Lord that is the words spoken on Mount Sinai the ten Commandments and all the Judgments of the Lord that is all the Laws contained in Chap. 21 22 23. with this Title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these are the judgments Chap. 21. 1. Upon the Oral Rehearsal of these words and Judgments the People gave their consent unto the Terms of the Covenant The People answered with one voice all the words which the Lord hath said we will do ver 3. Hereon Moses made a Record or wrote all the words of the Lord in a Book ver 4. This being done the Altar and Pillars were prepared ver 4. And it is evident that the Book which he had written was laid on the Altar though it be not expressed When this was done he
consequents of it Hereof he gives an illustration by comparing it unto what is of absolute and unavoidable necessity so as that it cannot otherwise be namely the death of all the individuals of mankind by the decretory sentence of God As they must dye every one and every one but once so Christ was to dye to suffer to offer himself and that but once The instances of those who died not after the manner of other men as Enoch and Elias or those who having died once were raised from the dead and died again as Lazarus give no difficulty herein They are instances of exemption from the common Rule by meer acts of Divine Sovereignty But the Apostle argues from the general Rule and Constitutions and thereon alone the force of his comparisons doth depend and they are not weakned by such exemptions As this is the certain unalterable law of Humane condition that every man must dye once and but once as unto this mortal life so Christ was once and but once offered But there is more in the words and design of the Apostle than a bare Similitude and illustration of what he treats of though Expositors own it not He doth not only illustrate his former Assertion by a fit comparison but gives the Reason of the one offering of Christ from what it was necessary for and designed unto For that he introduceth a Reason of his former Assertion the Causal connexion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth demonstrate Especially as it is joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is in quantum inasmuch as in which sense he constantly useth that expression chap. 3. 3. chap. 7. 20. chap. 8. 6. And in as much as it was so with mankind it was necessary that Christ should suffer once for the expiation of Sin and the Salvation of Sinners How was it with mankind in this matter On the account of sin they were all subject unto the Law and the curse thereof Hereof there were two parts 1 Temporal Death to be undergone penally on the sentence of God 2 Eternal judgment wherein they were to perish for evermore In these things consist the effects of sin and the curse of the Law And they were due unto all men unavoidably to be inficted on them by the judgment and sentence of God It is appointed decreed determined of God that men sinful men shall once die and after that come to judgment for their Sins This is the sense the sentence the substance of the Law Under this Sentence they must all perish eternally if not Divinely relieved But inasmuch as it was thus with them the one offering of Christ once offered is prepared for their Relief and deliverance And the relief is in the infinite Wisdom of God eminently proportionate unto the evil the remedy unto the disease For 1. As man was to dye once legally and penally for sin by the sentence of the Law and no more So Christ died suffered and offered once and no more to bear Sin to expiate it and thereby to take away death so far as it was penal 2. As after death men must appear again the second time unto judgement to undergo condemnation thereon so after his once offering to take away Sin and Death Christ shall appear the second time to free us from judgement and to bestow on us eternal Salvation In this interpretation of the words I do not exclude the use of the comparison nor the design of the Apostle to illustrate the one offering of Christ once offered by the certainty of the death of men once onely for these things do illustrate one another as so compared But withal I judge there is more in them than a meer comparison between things no way related one to another but onely have some mutual resemblance in that they fall out but once Yea there seems not to be much light nor any thing of Argument in a comparison so arbitrarily framed But consider these things in their mutual Relation and opposition one unto the other which are the same with that of the Law and the Gospel and there is much of light and argument in the comparing of them together For whereas the end of the Death Suffering and Offering of Christ was to take away and remove the punishment due unto Sin which consisted in this that men should once die and but once and afterwards come to judgment and condemnation according to the sentence of the Law And it was convenient unto Divine Wisdom that Christ for that end should Dye Suffer Offer once only and afterwards bring them for whom he died unto Salvation And this is the proper sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in quantum which Interpreters know not what to make of in this place but endeavour variously to change and alter Some pretend that some Copies read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they suppose came from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the onely Reason why the word is not liked is because the sense is not understood Take the mind of the Apostle aright and his expression is proper unto his purpose Wherefore there is in these verses an entire opposition and comparison between the Law and the Gospel the Curse due to Sin and the Redemption that is by Christ Jesus And we may observe That God hath eminently suited our Relief the means and causes of our spiritual Deliverance unto our Misery the means and causes of it as that his own Wisdom and Grace may be exalted and our faith established That which is here summarily represented by our Apostle in this Elegant Antithesis he declares at large Rom. 5. from ver 12. to the end of the Chapter But we proceed with the interpretation of the words In the first part of the Antithesis and comparison ver 27. there are three things asserted 1 The Death of men 2 The judgment that ensues and 3. The cause of them both The last is first to be explained It is Appointed Determined Enacted statutum est It is so by him who hath a Sovereign Power and Authority in and over these things and hath the force of an unalterable Law which none can transgress God himself hath thus appointed it none else can determine and dispose of these things And the word equally respects both parts of the Assertion Death and Judgment They are both equally from the constitution of God which is the cause of them both The Socinians do so divide these things that one of them namely Death they would have to be natural and the other or judgment from the constitution of God which is not to interpret but to contradict the words Yea death is that which in the first place and directly is affirmed to be the effect of this Divine Constitution being spoken of as it is Penal by the curse of the Law for sin and judgment falls under the same constitution as consequential thereunto But if death as they plead be meerly and only natural they
and Wisdom that Evidence themselves herein are ineffable and do cast contempt on all those by whom this Epistle hath been called in question as sundry other passages in it do in a peculiar manner And it is our Duty to enquire with diligence into the Mind of the Holy Spirit herein As unto the general Nature of the arguing of the Apostle it consists in Two Parts 1. The Introduction of a pregnant Testimony out of the Old Testament unto his purpose v. 5 6 7 8 and part of the 9th 2. Inferences from that Testimony Asserting and Confirming all that he had pleaded for In the Testimony he produceth we may consider 1. The manner of its Introduction respecting the reason of what is asserted Wherefore 2. Who it was by whom the words insisted on were spoken He saith 3. When he spake them When he came into the World 4. The things spoken by him in general which consist in a double Antithesis 1. Between the Legal Sacrifices and the Obedience of Christ in his Body ver 5. 2. Between Gods acceptance of the one and the other with their Efficacy unto the end treated of which must be particularly spoken unto 1. The Introduction of this Testimony is by the word wherefore for which cause for which end It doth not give an account why the words following were spoken but why the things themselves were so ordered and disposed And we are directed in this word unto the due consideration of what is designed to be proved And this is that there was such an Insufficiency in all Legal Sacrifices as unto the Expiation of Sin that God would remove them and take them out of the way to Introduce that which was better to do that which the Law could not do Wherefore saith the Apostle because it was so with the Law things are thus disposed of in the Wisdom and Counsel of God as is declared in this Testimony 2. Who spake the words contained in the Testimony He saith The words may have a Threefold respect 1. As they were given out by Inspiration and are Recorded in the Scripture So they were the words of the Holy Ghost as the Apostle expresly affirms of the like words ver 15 16. of this Chapter 2. As they were used by the Penman of the Psalm who speaks by Inspiration So they were the words of David by whom the Psalm was Composed But although David spoke or wrote these words yet is not he himself the person spoken of nor can any passage in the whole Context be applyed unto him as we shall see in particular afterwards Or if they may be said to be spoken of him it was only as he bare the person of another or was a Type of Christ. For although God himself doth frequently prefer Moral Obedience before the Sacrifices of the Law when they were Hypocritically performed and trusted unto as a Righteousness unto the neglect of Diligence in Moral Duties yet David did not would not ought not in his own Name and Person reject the Worship of God and present himself with his Obedience in the room thereof especially as unto the end of Sacrifices in the Expiation of Sin Wherefore 3. The words are the words of our Lord Jesus Christ when he cometh into the World he saith And it is a vain Enquiry when in particular he spake these words unto whom or where any mention is made of them in the story of him It is no way needful that they should be Literally or Verbally pronounced by him But the Holy Ghost useth these words in his Name as his because they declare express and represent his mind design and resolution in his coming into the World which is the sole end and use of Words On the consideration of the Insufficiency of Legal Sacrifices the only appearing means unto that purpose for the Expiation of Sin and the making of Reconciliation with God that all Mankind might not Eternally perish under the Guilt of Sin the Lord Christ represents his readiness and willingness to undertake that work with the Frame of his Heart and Mind therein The Ascription of these words unto the Lord Christ on the reason mentioned gives us a prospect into 1. The Love of his undertaking for us when all other ways of our Recovery failed and were disallowed as Insufficient 2. Into the Foundation of his undertaking for us which was the Declaration of the Will of God concerning the Insufficiency of these Sacrifices 3. Into his readiness to undertake the work of Redemption notwithstanding the difficulties that lay in the way of it and what he was to undergo in the stead of the Legal Sacrifices We have the Solemn word of Christ in the Declaration he made of his readiness and willingness to undertake the work of the Expiation of Sin proposed unto our Faith and Engaged as a sure Anchor of our Souls 3. The Season of his speaking these words in the manner declared was on his coming into the World wherefore coming or when he cometh into the World he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 veniens or venturus when he was to enter into the World when the design of his future coming into the World was declared So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is he that is to come Mat. 11. 3. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 4. 45. That therefore may be the sense of the words upon the First prediction of the future coming of the Son of God into the World the Design Mind and Will wherewith he came was declared Refer the words unto some actual coming of the person spoken of into the World and various interpretations are given of them When he came in Sacrifices Typically say some But this seems not to be a word accompanying the First Institution of Sacrifices namely Sacrifices thou wouldst not have His coming into the World was his appearance and publick shewing of himself unto the World in the beginning of his Ministery as David came out of the Wilderness and Caves to shew himself unto the people as King of Israel saith Grotius But the respect unto David herein is frivolous nor are those words used with respect unto the Kingly Office of Christ but meerly as unto the Offering himself in Sacrifice to God The Socinians contend earnestly that this his coming into the World is his entrance into Heaven after his Resurrection And they embrace this uncouth Interpretation of the words to give countenance unto their pernicious Errour that Christ offered not himself in Sacrifice to God in his Death or whilest he was in this World For his Sacrifice they suppose to be Metaphorically only so called consisting in the representation of himself unto God in Heaven after his Obedience and Suffering Wherefore they say that by the World which he came into the World to come mentioned Chap. 2. 5. is intended But there is nothing sound nothing probable or specious in this wresting of the words and sense of the Scripture For 1. the words
do judge that these are the Enemies of Christ and the making of them his Footstool which are peculiarly here intended namely the destruction of the hardned unbelieving Jews who had obstinately rejected his Ministry and opposed it unto the end Then were those his Enemies who so refused him slain and destroyed thereon For 1. This Description of his Enemies as his Enemies peculiarly directs us unto this sense the Enemies of his Person Doctrine and Glory with whom he had so many contests whose Blasphemies and Contradictions he underwent They were his Enemies in a peculiar manner 2. This the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expecting better answers unto than unto the other sense For the glorious visible propagation of the Gospel and Kingdom of Christ thereon began and was carried on gloriously upon and after the destruction of Jerusalem and the Church of the Jews his Enemies With reference hereunto Expectation may be no less distinctly ascribed unto him than if we extend the word unto the whole time unto the end of the World 3. The Act of Vengeance on these his Enemies is not said to be his own but peculiarly assigned unto God the Father and those imployed by him In the Original promise the words of God the Father to him are I will make thine Enemies thy Footstool I take it upon me Vengeance is mine to revenge the injuries done unto thee and the obstinacy of those Unbelievers Here in this place respect is had unto the means that God used in the work of their destruction which was the Roman Army by whom they were as the Footstool of Christ absolutely trodden under his feet with respect unto this special Act of God the Father who in the Execution of it proclaims that Vengeance is his For in the following words the Lord Christ is said only to expect it as that wherein his own cause was vindicated and revenged as it were by another Hand while he pleaded it himself in the World by that mild and gentle means of sending his spirit to convince them of Sin Righteousness and Judgment 4. This is that which the Apostle constantly threatens the obstinate Hebrews and Apostate Professors of the Gospel withal throughout this Epistle the time of their destruction being now at hand So he doth Chap. 6. 4 5 6 7 8. In this Chapter ver 26 27 28 29 30 31. Where it must be spoken to 5. This was that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or what remained as unto the personal Ministry of Christ in this World The horrible Destruction of the stubborn Obstinate Enemies of the Person and Office of Christ which befell the Nation of the Jews is a standing security of the endless destruction of all who remain his Obstinate adversaries 6. I leave this Interpretation of the Words unto the thoughts of them that are Judicious and shall open the Mind of the Holy Ghost in them according unto the generally received Opinion of their sense And to this end 1. The Subject spoken of is the Enemies of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Enemies He hath had many Enemies ever since his Exaltation and so shall have unto the Consummation of all things when they shall all of them be Triumphed over For his Enemies are of two sorts 1. Such as are so immediately and directly unto his Person 2. Such as are so to his Office and Work with the benefits of the Salvation of the Church Those of the first sort are either Devils or Men. All the Devils are in a Combination as sworn Enemies unto the Person of Christ and his Kingdom And for Men the whole World of Unbelieving Jews Mahumetans and Pagans are all his Enemies and do put forth all their Power in Opposition unto him The Enemies unto his Office Grace and Work and the benefits of it are either persons or things 1. The Head of this Opposition and Enmity unto his Person is Antichrist with all his Adherents and in a special manner all Worldly Power Authority and Rule acting themselves in subserviency unto the Antichristian Interest 2. All Pernicious Heresies against his Person and Grace 3. All others which make Profession of the Gospel and live not as becomes the Gospel they are all Enemies of Christ and his Office The things which rise up in Enmity and Opposition to him and the work of his Grace are Sin Death the Grave and Hell All these endeavour to obstruct and frustrate all the ends of Christs Mediation and are therein his Enemies 2. There is the Disposal of this Subject of these Enemies of Christ. They shall be made his Footstool 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 until they be put and placed in this condition it is a State which they would not be in but they shall be made put and placed in it whether they will or no as the word signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Footstool is used in a Threefold sence in the Scripture 1. For the visible pledge of Gods Presence and his Worship Gods Throne as we have shewed was represented by the Ark Mercy-Seat and Cherubims in the most Holy Place whereon the Sanctuary it self was his Footstool 1 Chron. 28. 2. Psal. 99. 5. Psal. 132. 7. So it is applyed unto God and his presence in the Church as the Ark was his Throne so the Sanctuary was his Footstool 2. It is applyed unto God and his presence in the World so Heaven above is called his Throne and this lower part of the Creation is his Footstool Isa. 66. 1. In neither of these senses are the Enemies of Christ to be his Footstool Therefore it is taken 3. For a Despised Conquered Condition a State of a mean subjected people deprived of all power and benefit and brought into absolute subjection In no other sense can it be applyed unto the Enemies of Christ as here it is Yet doth it not signifie the same condition absolutely as unto all persons and things that are his Enemies For they are not of one Nature and their subjection to him is such as their Natures are capable of But these things are intended in it 1. The Deprivation of all Power Authority and Glory They fate on Thrones but now are under the Seat of him who is the only Potentate 2. An utter defeat of their Design in opposing either his Person or the work of his Grace in the Eternal Salvation of his Church They shall not hurt or destroy no more in the Mountain of the Lord. 3. Their Eternal Disposal by the Will of Christ according as his Glory shall be manifested therein Sin Death the Grave and Hell as unto their Opposition to the Church shall be utterly destroyed 1 Cor. 15. 55 56 57. and there shall be no more Death Sathan and Antichrist shall be destroyed two ways 1. Initially and Gradually 2. Absolutely and Compleatly The First they are in all Ages of the Church from the time of Christs Glorious Ascension into Heaven They were then immediately put in subjection to him
That this difference so far as it had yet continued had no way alienated his Mind and Affections from them though he knew how great their mistake was and what danger even of eternal ruin it exposed them unto Hereby were the Minds of those Hebrews secured from prejudice against his Person and his Doctrin and inclined unto a compliance with his Exhortation Had he called them Hereticks and Schismaticks and I know not what other Names of reproach which are the terms of use upon the like occasions amongst us he had in all probability turned that which was lame quite out of the way But he had another Spirit was under another conduct of Wisdom and Grace than most Men are now acquainted withal It is not every Mistake every Errour though it be in things of great importance while it overthrows not the Foundation that can divest Men of a fraternal interest with others in the Heavenly calling 2. There is a Note of Inference from the preceding discourse declaring it the ground of the present Exhortation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therefore seeing that these things are now made manifest unto you seeing it is so evidently testified unto that the Old Covenant Sacrifices and Worship could not make us perfect nor give us an Access unto God whereon they are removed and taken away which the Scripture fully testifies unto and seeing all this is effected or accomplished in the Office and by the Sacrifice of Christ which they could not effect and priviledges are thereon granted unto Believers which they were not before made partakers of Let us make use of them unto the Glory of God and our own Salvation in the duties which they necessarily require And we may observe that the Apostle applies this Inference from his discourse unto the use and improvement of the Liberty and Priviledges granted unto us in Christ with the Holy Worship belonging thereunto as we shall see in opening of the words Howbeit there is another conclusion implied in the words though not expressed by him and this is that they should cease and give over their attendance unto the Legal Worship and Sacrifices as those which now were altogether useless being indeed abolished This is the principal design of the Apostle in the whole Epistle namely to call off the believing Hebrews from all adherence unto and conjunction in Mosaical Institutions For he knew the danger both Spiritual and Temporal which would accompany and arise from such an adherence For 1. It would insensibly weaken their Faith in Christ and give them a disregard of Evangelical Worship which did indeed prove unto many of them a cause of that Apostacy and final Destruction which he so frequently warns them against 2. Whereas God had determined now speedily to put an utter end unto the City Temple and all its Worship by an Universal desolation for the sins of the people if they did obstinately adhere unto the observance of that Worship it was justly to be feared that they would perish in that destruction that was approaching which probably many of them did To instruct them in that light and knowledge of the truth that might deliver them from these evils was the first design of the Apostle in the Doctrinal part of this Epistle Yet doth he not plainly and in terms express it any where in this Epistle not in this place where it was most properly and naturally to be introduced yet he doth that which evidently includes it namely exhort them unto those duties which on the principles he hath declared are utterly inconsistent with Mosaical Worship and this is our free entrance into the Holiest by the Blood of Jesus For an entrance in any sence with our worship into the most holy place is inconsistent with and destructive of all Mosaical Institutions And this was an effect of the singular Wisdom wherewith the Apostle was furnished to write this Epistle For had he directly and in terms opposed their Observation no small tumult and out-cry would have been made against it and great provocations had been given unto the Unbelieving Jews But he doth the same thing no less effectually in these words wherein notwithstanding there is scarce a word which that application of his discourse doth not follow upon And his Wisdom herein ought to be an instructive example unto all those that are called unto the instruction of others in the dispensation of the Gospel especially such as through any mistakes do oppose themselves unto the truth Such things as will give exasperation unto the Spirits or advantages unto the temptations of Men ought to be avoided or treated on with that Wisdom Gentleness and Meekness as may be no prejudice unto them This way of Procedure doth the same Apostle expresly prescribe unto all Ministers of the Gospel 2 Tim. 2. 23 24 25 26. 3. There is in the words the Priviledge which is the foundation of the duty exhorted unto having therefore boldness to enter into the holiest for a regular entrance into or of the most holy The priviledge intended is directly opposed unto the state of things under the Law and from the consideration of it is the nature of it to be learned For the entrance into the holiest in the Tabernacle belonged unto the Worship of the Church it was the principal part thereof but it had many imperfection attending it 1. It was not into the special presence of God but only unto a place made with hands filled with some representations of things that could not be seen 2. None might ever enter into it but the High-Priest alone and that only once a year 3. The Body of the people the whole Congregation were therefore joyntly and severally utterly excluded from any entrance into it 4. The prohibition of this entrance into this Holy place belonged unto that Bondage wherein they were kept under the Law which hath been before declared The priviledge here mentioned being opposed to this state of things among them which respected their present Worship It is certain that it doth concern the present Worship of God by Christ under the Gospel And they are therefore utterly mistaken who suppose the entrance into the most holy to be an entrance into Heaven after this Life for all Believers For the Apostle doth not here oppose the glorious state of Heaven unto the Church of the Hebrews and their Legal Services but the priviledges of the Gospel-state and worship only Nor would it have been to his purpose so to have done For the Hebrews might have said that although the Glory of Heaven after this life do exceed the Glories of the Services of the Tabernacle which none ever questioned yet the benefit use and efficacy of their present Ordinances and Worship might be more excellent than any thing that they could obtain by the Gospel Neither were believers then also excluded from Heaven after death any more than now Therefore the priviledge mentioned is that which belongs unto the Gospel Church in its perfect
dread and terror III. The dread of the final Judgment where there shall be no mixture of ease is altogether inexpressible IV. That man is lost for ever who hath nothing in God that he can appeal unto nothing in the Law or Gospel which he can plead for himself which is the State of all wilful Apostates V. Those properties of God which are the Principal delight of Believers the chief object of their Faith Hope and Trust are an eternal spring of dread and terror unto all impenitent sinners the Living God VI. The Glory and Honour of the future state of Blessedness and Misery are inconceivable either to Believers or Sinners VII The fear and dread of God in the description of his Wrath ought continually to be on the Hearts of all who profess the Gospel Herein by this general assertion the Apostle summs up and closeth his blessed discourse concerning the greatest sin that men can make themselves guilty of and the greatest punishment that the Righteousness of God will inflict on any sinners Nor is there any reaching of either part of this Divine discourse unto the utmost When he treats of this sin and its aggravations no mind is able to search into no Heart is able truly to apprehend the evil and guilt which he chargeth it withal No one can express or declare the least part of the evil which is comprised in every aggravation which he gives us of this sin And in like manner concerning the punishment of it he plainly intimates it shall be accompanyed with an incomprehensible severity dread and terror This therefore is a passage of holy Writ which is much to be considered especially in these days wherein we live wherein men are apt to grow cold and careless in their Profession and to decline gradually from what they had attained unto To be useful in such a season it was first written and belongs unto us no less than unto them unto whom it was first Originally sent And we live in dayes wherein the security and contempt of God the despite of the Lord Christ and his Spirit are come to the full so as to justifie the truth that we have insisted on VERSE XXXII XXXIII XXXIV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VERSE 32 33 34. But call to remembrance the former days in which after ye were illuminated ye endured a great fight of afflictions Partly whilest ye were made a gazing-stock both by reproaches and afflictions and partly whilest ye became companions of them that were so used 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 THE words in their Coherence intimated in the Adversative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but have respect unto the Exhortation laid down v. 25. All the Verses interposed contain a dehortation from the evil which they are warned of Hence the Apostle returns unto his former Exhortation unto the duties recommended unto them and perseverance therein against all the difficulties which they might meet withal wherewith others were turned into destruction And the present argument which he makes use of unto this purpose is this now mentioned And there are in the words 1. A Direction unto a means useful unto the end of his Exhortation call to mind the former dayes 2. A description of those days which he would have them to call to mind 1. From the Season of them and their state therein after they were enlightned 2. From what they suffered in them A great fight of afflictions which are enumerated in sundry instances v. 33. 3. From what they did in them v. 34. with respect unto themselves and others 4. From the ground and reason whereon they were carried chearfully through what they suffered and did knowing in your selves 1. There is the Prescription of the Means of this Duty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we have well rendred call to mind It is not a bare remembrance he intends for it is impossible men should absolutely forget such a season Men are apt enough to remember the times of their sufferings especially such as are here mentioned accompanied with all sorts of injurious treatments from men But the Apostle would have them so call to mind as to consider withal what supportment they had under their sufferings what satisfaction in them what deliverance from them that they might not despond upon the approach of the like evils and trials on the same account If we remember our sufferings only as unto what is evil and afflictive in them what we lose what we endure and undergoe such a remembrance will weaken and dispirit us as unto our future trials Hereon many cast about to deliver themselves for the future by undue means and sinful compliances in a desertion of their profession the thing the Apostle was jealous of concerning these Hebrews But if withal we call to mind what was the case for which we suffered the honour that is in such sufferings out-ballancing all the contempt and reproaches of the world the presence of God enjoyed in them and the reward proposed unto us the calling them to mind will greatly strengthen us against future trials provided we retain the same love unto and valuation of the things for which we suffered as we had in those former days And these various events we find exemplified every day Some who have endured trials and came off from them do grow immediately more wary as they suppose and more cold really as unto the causes of their sufferings The remembrance of what was afflictive in their trials fills them with fear of the like exercise again Hence they grow timerous and cautious as to all duties of Religion and the Worship of God which may expose them unto new sufferings and then some of them by degrees fall absolutely off from attendance unto them as it was with some of these Hebrews Such as these call to mind only that which is evil and afflictive in their sufferings and taking the measure thereof in the counsel or representation made of it by flesh and blood it proves unto their dammage and oft-times unto their eternal ruine Others who call to mind with their sufferings the causes of them and the presence of God with them therein are encouraged emboldened and strengthned unto Duty with zeal and constancy A wise management of former Experiences is a great Direction and Encouragement unto future Obedience 2. As to the Object of this Duty the Apostle so expresseth it call to mind the former days It is uncertain what times or Seasons the Apostle doth peculiarly intend Besides those continual hazards they were in from their Adversaries and the occasional sufferings that they were exposed unto they seem to have had some special seasons of persecution before the writing of this Epistle The first was in the stoning of Stephen when great Persecution rose against all the Church and extended it self unto all the Churches
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
thereon Patience is the perfecting grace of suffering Christians James 1. 4 5. And that which all tribulations do excite in the first place unto it's proper actings whereon the exercise of other graces doth depend Rom. 5. 4 5. This saith the Apostle you have need of He speaks not absolutely of the Grace it self as though they had it not but of its continual exercise in the condition wherein they were or whereinto they were entring Men for the most part desire such a state wherein they may have as little need and use of this grace as possible For it supposeth things hard and difficult about which alone it is conversant But this is seldom the estate of the professors of the Gospel For besides the troubles and afflictions which are common unto and almost inseparable from this life they are for the most part continually exposed unto all sorts of troubles and miseries on the account of their profession He that will be the disciple of Christ must take up his Cross. The necessity here intimated of Patience is grounded on these two suppositions 1. That those who profess the Gospel in sincerity shall ordinarily meet with trials tribulations and sufferings upon the account of that profession This the Scripture and the experience of all ages doth abundantly testifie And in particular it was the condition of these Hebrews as it was of all the primitive Churches 2. That without the constant exercise of Patience none can pass through these tribulations unto the glory of God and their own advantage as unto the great end of the obtaining the promise of Eternal Life For without it men will either faint and give way to temptations that shall turn them aside from their profession or will misbehave themselves under their sufferings unto the dishonour of God and the ruine of their own souls Patience is not a meer endurance of trouble but it is indeed the due exercise of all graces under sufferings nor can any grace be acted in that condition where Patience is wanting The Exercise of Faith Love and delight in God the resignation of our selves to his soveraign will and pleasure the valuation of things Eternal above all things of this present life whereby the soul is kept quiet and composed free from distractions fortified against temptations resolved for perseverance to the end this is Patience It is therefore indispensibly necessary unto this condition He that would abide faithful in difficult seasons must fortifie his soul with an unconquerable Patience 1. Then pray for it 2. Give it it 's due exercise in the approaches of troubles that it be not pressed and overwhelmed by thoughts contrary unto it 3. Take care to keep Faith vigorous and active it will grow on no other root but that of Faith 4. Especially exercise Faith unto a view of Eternal things which will ingage the aid of Hope and administer the food that Patience lives upon Wherefore in this case 5. Remember 1. That the want of it layes the soul open unto the power and efficacy of all sorts of temptations for this is the only Armour of proof against the assaults of Satan and the World in a suffering season 2. 'T is that alone which will asswage the pain of sufferings ease the burden of them rebate their edge and make them easy to be born All other things will fall before the sharpness of them or give relief that shall end in ruine 3. It is this alone whereby God is glorified in our sufferings and honour given to Jesus Christ in the Gospel The next thing in the words is the season of the necessity of the continuance of the exercise of this Grace and Obedience untill we have done the will of God There is no dismission from the discharge of this duty untill we have done the whole will of God The Will of God is twofold 1. The Will of his Purpose and good pleasure the Eternal act of his Counsel which is accompanied with infinite wisdom concerning all things that shall come to pass 2. The Will of his Command presenting unto us our Duty or what it is that he requireth of us Respect may be and I judge is had unto the will of God in both these sences in this place For 1. A respect is had unto the will of God disposing the state of the Church and all Believers therein into Troubles Sufferings and Temptations 1 Pet. 3. 17. He could if it had seemed good unto him have placed the Church in such a condition in the world as that it should have been freed from all outward troubles and distresses But it is his will that it should be otherwise and 't is for the ends of his own glory as also the good of the Church in that state wherein they are to continue in this world This therefore is that which we are to acquiesce in as unto all the sufferings we may de exposed unto in this world It is the will of God that it should be so And he seldom leaves us destitute without a prospect into those holy Reasons and ends of it for which it is necessary that it should be so But whereas this principally respects sufferings it will be said How can we do this will of God when nothing is required of us but outwardly to endure what we do undergo I answer 1. Though sufferings be principally intended in this place yet they are not so only The whole state and condition of our lives in this world depends on this will of God the time of our doing and suffering of living and dying with all our circumstances are resolved into his will concerning them And it is weariness of the effects of this will of God that is in the most the cause of their departure from their profession Wherefore this sence is not to be excluded See Acts 13. 26. But 2. The will of God is that whereby our whole duty is presented unto us as unto our Faith Obedience and Worship As our Lord Christ came to do the will of him that sent him according to the Commandment he received of him The whole of our duty is resolved into the will of God that is the will of his Command and so to do the will of God in this sence is to abide constant in all the duties of Faith and Obedience Worship and Profession which he requireth of us And there is no release in this matter whilest we are in this world Wherefore sayes the Apostle you have need of patience during the whole course of obedience presented unto you as that without which you cannot pass through it so as thereon to inherit the promises What is meant here by the promise is evident from the Context All the promises of Grace and mercy in the Covenant which they had already received God had not only given them the promises of all these things but he had given them the good things themselves that were promised as to the degrees and measures of their
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
Efficiently can do so who can actually and infallibly Collate a Blessing on any one Therefore is he said to Bless us with all Spiritual Blessings in Heavenly things Ephes. 1. 3. There is no one Blessing but he is the sole Author and worker of it But yet also he maketh Use of others severally in various degrees of Usefulness for their Communication And this he doth both to fill up that Order of all things in dependance on himself wherein he will be glorified and also to make some Partakers in his especial Grace and Favour by using them in the Collation of Good things yea the best things on others For what greater Priviledge can any one be made Partaker of than to be an Instrument in the Hand of God in the Communication of his Grace and Goodness And a Priviledge it is whose Exercise and Improvement must be accounted for I speak not therefore of them whose Benedictions are Euctical and Charitative only in their mutual Prayers but of such as are in some sence Authoritative Now a Man Blesseth by the way of Authority when he doth it as an especial Ordinance as he is called and appointed of God thereunto Peculiar Institution gives peculiar Authority So Parents Bless their Children and Houshold and Ministers the Church Parents Bless their Children in the Name of the Lord several ways 1. By Instruction the Discharge whereof was the Glory and Honour of Abraham in the sight of God himself Gen. 18. 17 18 19. For whereas the Knowledge and Fear of God is the greatest Blessing that any one in this World can be made Partaker of he hath Ordained that Parents shall be Instrumental in the communication of them unto their Children suitably unto that general Law of Nature whereby they are Obliged in all things to seek their good This being the End of the Instruction which God hath appointed them to attend unto they do therein Bless them in the Name of the Lord. And if Parents did truly consider how they stand in the stead of God in this matter how what they do is peculiarly in his Name and by his Authority they would it may be be more Diligent and Conscientious in the Discharge of their Duty than they are And if Children could but understand that Parental Instruction is an Instituted means of Gods Blessing them with the principal Blessing that whereon all others as unto them do much depend whereunto the Fifth Commandment is Express they would with more Diligence and Reverence apply themselves unto the reception of it than is usual among them 2. They do it by their Example The Conversation and Holy walking of Parents is Gods Ordinance whereby he Blesseth their Children This is the Second way of Instruction without which the former will be insufficient yea insignificant Let Parents take what pains they please in the Teaching and Instructing of their Families unless their Personal walk be Holy and their Lives Fruitful they will do more for their Destruction than their Edification The least Disorder of Life persisted in is of more prevalency to turn aside Children from the ways of God from the liking and practice of them than a multitude of Instructions are to perswade their Embracement For besides that we are all Naturally more prone to Evil than Good and a far less occasion or means will hasten us down a precipice than raise us and bear us up in the difficult course of Holy Obedience Instances of a Life inconsistent with Instructions or not answering them beget secret thoughts in the minds of them who are Instructed that all the pains taken therein is Hypocritical than which Apprehension nothing is more effectual to alienate the minds of any from the ways of God But when Mens Teachings of their Families are exemplified by the Holiness and Fruitfulness of their own Lives then are they an Ordinance of God for the Blessing of them To Pray to Read to Catechize to Instruct and then to lead a Life in Frowardness Passion Worldly-mindedness Vain Communication and the like is to pull down with one hand what we set up with the other or rather with both our Hands to pull down our own Houses 3. By Prayer for them So David Blessed his Household 2 Sam. 6. 20. For besides the Duty of Prayer absolutely considered there is in those Prayers by the Appointment of God an especial Plea for and Application of the Promises of the Covenant unto them which we our selves have received So it is expressed in the Prayer of David 2 Samuel 8. 29. Therefore now let it please thee to Bless the House of thy Servant that it may continue for ever before thee for thou O Lord God hast spoken it and with thy Blessing let the House of thy Servant be Blessed for ever And I do not understand how those who do not believe the especial Interest of their Children in the Covenant of Grace can Bless them in the Name of the Lord in a due manner These are some few Heads of Paerental Benedictions which whether the Duty thereof be answered in that common Custom which some even confine all Parental Blessings unto in an open neglect of all the Duties mentioned and others of an alike Nature is not hard to determine Secondly Ministers Bless the Church It is part of their Ministerial Duty and belongs unto their Office so to do 1. They do it by putting the Name of God upon the Church This was the way whereby the Priests Blessed the People of Old Numb 6. last And this putting the Name of God upon the Church is by the right and orderly Celebration of all the Holy Ordinances of Worship of his appointment For the Name of God and of Christ is upon them all wherefore in the orderly Celebration of them the Name of God is put upon the Church and is brought under the Promise of the Meeting and Blessing of God as he hath spoken concerning every thing whereon he hath placed his Name This is an especial way of Authoritative Blessing which can no way be discharged but by virtue of Ministerial Office Only let Ministers take heed that they put not the Name of a false god upon the Church by the introduction of any thing in Religious Worship which is not of Gods Appointment 2. They Bless the Church in the Dispensation and Preaching of the Word unto the Conversion and Edification of the Souls of Men. So speak the Apostles concerning their Preaching of the VVord Acts 3. 26. Unto you first God having raised up his Son Jesus sent him to Bless you in turning every one of you from his Iniquities This sending of Christ after his Resurrection was the sending of him in the Ministry of the Apostles and others by the Preaching of the Gospel And the End hereof is to Bless them unto whom it is Preached And it is known that all the Principal Spiritual Blessings of God in this World are Communicated unto the Souls of Men by the Ministry of the VVord
and Ministerial Administration of the Sacraments as the only outward Causes and Means thereof Herein do Ministers Bless the People in the Name and Authority of God 3. They do it by the particular Ministerial applications of the Word unto the Souls and Consciences of Men. This Authority hath Christ given unto them saith he VVhose soever sins ye remit they are remitted unto them and whose soever sins ye retain they are retained John 20. 23. I know what Use hath been made of these words that is how they have been abused to give Countenance unto the necessity of private Confession of all Sins unto the Priests and of their Power of Absolution or Remission thereon But yet the real intention of the words and the Truth that is in them must not be waved or over-looked It is not therefore the meer Preaching of the VVord and therein a Doctrinal Declaration of whose Sins are remitted and whose Sins are retained according to the Gospel which Men are respectively interested in by their Faith or Unbelief that is here intended the Commission giving Power whereunto is of a more general Nature But an especial Application of the word unto the Consciences of Men with respect unto their Sins is included therein And this is done two ways 1. VVith respect unto the Judgment of the Church 2. VVith respect unto the Judgment of God The first is that binding or loosing which the Lord Christ hath given Power for unto the Ministers and Guides of the Church as to the Communion thereof Mat. 18. 18. For by the Ministerial Application of the Word unto the Sins and Consciences of Men are they to be continued in or excluded from the Communion of the Church which is called the binding or loosing of them The other respects God himself and the sense which the Conscience of a Sinner hath of the guilt of Sin before him In this case the Ministers of the Gospel are Authorized in the Name of Christ to remit their Sins that is so to apply the Promises of Mercy and Grace unto their Souls and Consciences as that being received by Faith they may have Peace with God So are they Authorized to remit or retain Sins according to the tenor and terms of the Gospel Not that the Remission of Sins absolutely doth depend on an Act of Office but the Release of the Conscience of a Sinner from the sense of guilt doth sometimes much depend upon it rightly performed that is by due Application of the Promises of the Gospel unto such as Believe and Repent 4. How they Bless the Church by Prayer and Example may be understood from what hath been spoken concerning those things with respect unto Parents The Authority that is in them depends on Gods especial Institution which exempts them from and exalts them above the common Order of mutual Charitative Benedictions 5. They Bless the People Declaratively as a Pledge whereof it hath been always of Use in the Church that at the Close of the Solemn Duties of its Assemblies wherein the Name of God is put upon it to Bless the People by express mention of the Blessing of God which they pray for upon them But yet because the same thing is done in the Administration of all other Ordinances and this Benediction is only Euctical or by the way of Prayer I shall not plead for the Necessity of it And we may yet infer two things from hence 1. That those who are thus appointed to Bless others in the Name of God and thereby exalted into a Preeminence above those that are Blessed by his appointment ought to be accordingly regarded by all that are so Blessed by them It is well if Christians do rightly consider what their Duty is unto them who are appointed as a means to communicate all Spiritual Blessings unto them And 2. Let those who are so appointed take heed lest by their miscarriage they prove not a Curse unto them whom they ought to Bless For if they are negligent in the Performance of their Duties in the things mentioned much more if therewithal they put the Name of any false god upon them they are no otherwise VER 8. The Eighth Verse carrieth on the same Argument by a particular Application unto the Matter in hand of the things which he had in general observed before in Melchisedec For whereas the Apostle had before declared that he was without Father without Mother without Beginning of Days or End of Life he now shews how all this conduced unto his purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. by an usual Idiotisme of that Language the Sons of Man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui moriuntur who dye Vul. Lat. Homines morientes dying men of which difference we must speak afterwards 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 generally de quo testatum est quod vivat Vul. Lat. Ibi autem contestatur quia vivit which the Rhemists render but there he hath witness that he Liveth both obscurely Arius Testatione dictus quia vivit to no Advantage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly is de quo testatur as Erasmus Beza Castalia Smidle render it The Arabick concurs with the Vulgar The Syriack by way of Paraphrase He of whom the Scripture witnesseth that he Liveth And here men verily that dye receive Tithes but there he of whom it is witnessed that he Liveth There is in the words a Comparison and Opposition between the Levitical Priests and Melchisedec in this matter of receiving Tithes which in general was common to them both And we may consider in them 1. The Circumstances of the Comparison 2. The general Agreement of both sorts which is the ground of the Comparison 3. The parts of the Antithesis or Opposition or dissimilitude between them The Circumstances of the Comparison are two 1. The manner of its Introduction in the earnestness of the Assertion in the Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is as much as quidem or equidem truly verily which is omitted in our Translation though elsewhere the same Particle is so rendred This moreover is the state of the Case in this matter And the Insertion of it is proper unto an Affirmation upon a Concession as this here is Secondly The Determination of the Time or Place or Manner of the Opposition in those Adverbs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here and there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 usually refers unto place And some think that the Apostle hath respect unto Hierusalem the Seat of the Levitical Priesthood and the Land of Canaan which alone was Tithable according to the Law For the Jews do Judge and that rightly that the Law of Legal Tithing extended not it self beyond the Bounds of the Land of Canaan a sufficient Evidence that it was Positive and Ceremonial In Opposition hereunto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there must signifie some other places or any place where the Priesthood of Melchisedec hath its signification that is in Christian
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
of Christ in that Nation wherein our holy Apostle himself was highly concerned Acts 8. 1. Chap. 9. 1. ch 22. 19. ch 26. 10 11. And the other was on the occasion of this Apostle himself for upon his last coming to Jerusalem after his great successes in preaching the Gospel among the Gentiles the whole Body of the people was fill'd with rage and madness against him and all the other Disciples It is no doubt although express mention be not made of it but that at that time the Rage and Cruelty of the Priests and the multitude did put forth themselves unto a general Persecution of the Church And this season he seems to reflect upon in particular because he mentions his own bonds at that time and their compassion with him However certain it is that all the Churches of Judea had suffered those things here mentioned from their Countrey-men as the Apostle himself declares 1 Thess. 2. 14. At this present time they seemed to have had some outward peace The occasion whereof were the Tumults and Disorders which were then growing in their whole Nation Their own intestine discords and the fear of outward Enemies by which they were shortly utterly destroyed diverted them from prosecuting their rage for a season against the Church And it may be some began to grow careless and secure hereon as we are generally apt to do supposing that all will be serene when one or another storm is over These therefore the Apostle doth press unto such a remembrance of former trials as might prepare for those that we are to expect for as he tells them they had still need of Patience v. 36. 2. There is a Description of these former days from their State and Condition in them the days in which they were inlightned or rather in which having been inlightned The mention of this their illumination being in a tense of the time past manifests that their inlightning did precede those days of their sufferings But yet the Expression is such as argues a nearer conjunction or concurrence between those two things their illumination and these dayes of affliction the one followed as it were immediately on the other This inlightning was that work of Gods grace mentioned 1 Pet. 2. 9. Their translation out of darkness into his marvellous light They were naturally blind as were all men and peculiarly blinded with prejudices against the truth of the Gospel Therefore when God by his effectual call delivered them out of that State of darkness by the Renovation of their understandings and the removal of their prejudices the light of the knowledge of God shining into their hearts is this Illumination the saving Sanctifying Light which they received at their first effectual call and Conversion to God This Spiritual change was presently followed with days of affliction trouble and persecution In it self it is for the most part accompanied with joy delight zeal and vigorous acting of Faith and Love 1 Pet. 1. 8. For 1. God did usually grant unto Believers some secret Pledge and Sealing of his Spirit which fill'd them with joy and zeal Eph. 1. 13. 2. Their own hearts are exceedingly affected with the Excellency glory and beauty of the things revealed unto them of what they now see perfectly whereunto they were before in darkness that is the Love and Grace of Christ Jesus in the Revelation of himself unto them 3. All Graces are new and fresh not yet burdened clogged or wearied by temptations but are active in their several places Hence frequent mention is made of and commendation given unto the first Love of persons and Churches This was the State and condition of those Hebrews when the days of tryal and affliction came upon them it was immediately after their first conversion unto God And 't is usual with God thus to deal with his people in all ages He no sooner calls persons to himself but he leads them into the Wilderness He no sooner plants them but he shakes them with storms that they may be more firmly rooted He doth it 1. Utterly to take off their expectations from this world or any thing therein They shall find that they are so far from bettering their outward Estate in this world by cleaving unto Christ and the Church as that the whole rage of it would be stirr'd up against them upon that account and all the things enjoyed in it be exposed unto ruine This the Lord Christ every where warned his disciples of affirming that those who are not willing to renounce the world and to take up the Cross did not belong unto him 2. For the tryal of their faith 1 Pet. 5. 6 7. 3. For the glory and propagation of the Gospel 4. For the exercise of all graces 5. To breed us up into the military discipline of Christ as he is the Captain of our Salvation They who pass through their first trials are Christs Veterans on new attempts I. All men by nature are darkness and in darkness II. Saving illumination is the first fruit of effectual vocation III. Spiritual Light in its first Communication puts the soul on the diligent exercise of all Graces IV. 'T is suited unto the wisdom and goodness of God to suffer persons on their first Conversion to fall into manifold trials and temptations This was the State of the Hebrews in those days which the Apostle would have them call to mind But the words have respect unto what follows immediately which you endured The description of this State and condition namely that they were inlightned is interposed for the ends we have spoken unto Wherefore the season he would have them call to remembrance is described by what they suffered therein This as was observed he expresseth two ways 1. In general 2. In particular instances The First in these words ye endured a great fight of afflictions 1. That which he would have them to mind is affliction 2. The aggravation of it it was a great fight of afflictions 3. Their deportment under it in that they endured them 1. We render this word by Afflictions although by the particulars mentioned afterwards it appeared it was Persecutions from men that the Apostle only intended And if we take afflictions in the ordinary sence of the word for chastisements corrections and trials from God it is true that mens persecutions are also Gods afflictions with the special end of them in our trials we are chastned of the Lord that we may not be condemned with the world God used them as his furnace and fining pot for the trial of their faith which is more pretious then gold And under all persecutions we are to have a special regard unto the immediate hand of God in such afflictive trials This will keep us humble and in a constant subjection of our souls unto God as the Apostle declares chap. 12. But the word in the Original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is properly sufferings The same word that the Apostle useth
to express the sufferings of Christ Chap. 2. 10. Chap. 5. 8. It 's a general name for every thing that is hard and afflictive unto our nature from what cause or occasion soever it doth arise Even what wicked men undergo justly for their crimes is what they suffer as well as what Believers undergo for the truth and profession of the Gospel Materially they are the same 1 Pet. 4. 14 15 16. It is therefore the general name of all the evils troubles hardships distresses that may befall men upon the account of their profession of the truth of the Gospel This is that which we are called unto which we are not to think strange of Our Lord Jesus requires of all his disciples that they take up their Cross to be in a continual readiness to bear it and actually so to do as they are called And there is no kind of suffering but is included in the Cross. He calls us indeed unto his Eternal glory but we must suffer with him if we desire to reign also with him 2. Of these Trials Afflictions Persecutions they had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That labour and contention of Spirit which they had in their profession with sin and Sufferings is expressed by these words which set forth the greatest most earnest vehement actings and endeavours of Spirit that our nature can arise unto It is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place and by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 4. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See 2 Tim. 2. 5. 1 Cor. 9. 25. The Allusion is taken from their striving wrestling fighting who contended publickly for a Prize Victory and Reward with the Glory and Honour attending it The custom of the Nations as then observed is frequently alluded unto in the New Testament Now there was never any way of life wherein men voluntarily or of their own accord engaged themselves into such hardships difficulties and dangers as that when they contended in their Games and strivings for mastery Their preparation for it was an universal temperance as the Apostle declares 1 Cor. 9. 25. And an abstinence from all Sensual pleasures wherein they offered no small violence unto their natural Inclinations and Lusts. In the conflicts themselves in wrestling and fighting with the like dangerous exercises in skill and strength they endured all pains sometimes death it self And if they failed or gave over through weariness they lost the whole reward that lay before them And with words which signify all this contest doth the holy Ghost express the fight or contention which Believers have with sufferings There is a reward proposed unto all such persons in the promises of the Gospel infinitely above all the Crowns Honours and Rewards proposed unto them in the Olympick Games No man is compelled to enter into the way or course of obtaining it but they must make it an act of their own wills and choice but unto the obtaining of it they must undergo a great strife contention and dangerous conflict In order hereunto three things are required 1. That they prepare themselves for it 1. Cor. 9. 25. self-denial and readiness for the Cross contempt of the world and the enjoyments of it are this preparation without this we shall never be able to go through with this conflict 2. A vigorous acting of all graces in the conflict it self in opposition unto and destruction of our Spiritual and worldly adversaries Eph. 6. 10 11 12. Heb. 12. 5. He could never prevail nor overcome in the publick contests of old who did not strive mightily putting forth his strength and skill both to preserve himself and oppose his Enemy Nor is it possible that we should go successfully through with our conflict unless we stir up all graces as faith hope trust unto their most vigorous exercise 3. That we endure the hardship and the evils of the conflict with Patience and Perseverance which is that the Apostle here specially intends This is that which he commends in the Hebrews with respect unto their first trials and sufferings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you endured and bare patiently so as not to faint or despond or to turn away from your profession They came off conquerers having failed in no point of their conflict This is that which they were called unto that which God by his Grace enabled them to and through which they had that success which the Apostle would have them to call to remembrance that they might be strengthened and encouraged unto what yet remains of the same kind This hath been the lot and portion of sincere Professors of the Gospel in most ages And we are not to think it a strange thing if it come to be ours in a higher degree than what as yet we have had experience of How many ways God is glorified in the sufferings of his people what advantages they receive thereby the prevailing Testimony that is given thereof unto the truth and honour of the Gospel are commonly spoken to and therefore shall not be insisted on VERSE 33. Partly whilest ye were made a gazing-stock both by reproaches and afflictions and partly whilest ye became companions of them that were so used Having mentioned their sufferings and their deportment under them in general he distributes them into two heads in this verse The First is what immediately concerned their own persons and the Second their concernment in the sufferings of others and their participations of them This distribution is exprest by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on this hand and that The whole of their sufferings was made up of various parts many things concurred thereunto they did not consist in any one trouble or affliction but a confluence of many of various sorts did meet in them And this indeed is for the most part the greatest difficulty in sufferings Many of them come at once upon us so that we shall have no rest from their assaults For it is the design of Satan and the world on these occasions to destroy both Soul and Body and unto that end he will assault us inwardly by temptations and fears outwardly in our Names and Reputations and all that we are or have But he that knows how to account all such things but Loss and Dung for the excellency of the knowledge of Christ Jesus is prepared for them all What referrs unto the first part is their suffering in their own persons And herein he declares both what they suffered and the manner how That which they suffered was reproaches and afflictions and for the manner of it they were made a gazing stock unto other men The first thing wherein they suffered was Reproaches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a great aggravation of sufferings unto ingenuous minds The Psalmist in the person of the Lord Christ himself complains that reproaches had broken his Heart Psal. 69. 20. And elsewhere frequently he complaineth of it as one of the greatest evils he had to conflict withal