about the introduction and establishment of another It would have been no way agreeable unto his infinite wisdom and faithfulness so to do Wherefore the Promise hereof doth irrefragably prove that both the first Covenant and all the Services of it were imperfect and therefore to be removed and taken away Indeed this promise of a new Covenant diverse from that made at Sinai or not like unto it as the Prophet speaks is sufficient of it self to overthrow the vain pretences of the Jews wherein they are hardned to this day The absolute perpetuity of the Law and its worship that is of the Covenant at Sinai is the principal fundamental article of their present faith or rather unbelief But this is framed by them in direct opposition unto the Promises of God For let it be demanded of them whether they believe that God wil make another covenant with the Church not according to the covenant which he made with their Fathers at Sinai If they shall say they do not believe it then do they plainly renounce the Prophets and the promises of God given by them If they do grant it I desire to know of them with what Sacrifices this new Covenant shall be established by what Priest with what Worship it shall be administred If they say that they shall be done by the Sacrifices Priests and Worship of the Law they deny what they granted before namely that it is a new and another Covenant For the Sacrifices and Priests of the Law cannot confirm or administer any other covenant but that which they belong and are confined unto If it be granted that this new Covenant must have a new Mediator a new Priest a new Sacrifice as it is undeniable it must or it cannot be a new Covenant then must the old cease and be removed that this may come into its place Nothing but obstinacy and blindness can resist the force of this argument of the Apostle The general design of the Apostle in this verse being cleared we may consider the words more particularly And there are two things in them 1. A positive assertion included in a supposition If the first Covenant had been blameless had not been defective that is it was so 2. The proof of this assertion if it had not been so place would not have been sought for a second which that there was he proves in the following verses In the first part of the words there is 1. A causal conjunction rendring a reason For 2. The subject spoken of that former Covenant 3. What is affirmed of it as the affirmation is included in a negative supposition It was not blameless it is not blameless 1. The conjunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For sheweth that the Apostle intends the confirmation of what he had before discoursed But he seems not to refer only unto what he had immediately before affirmed concerning the better promises of the New Testament but unto the whole argument that he hath in hand For the general Reason which here he insists upon proves all that he had before delivered concerning the imperfection of the Levitical Priesthood and the whole worship of the first Covenant depending thereon 2. The Subject spoken of is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that first that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that former Covenant The Covenant made with the Fathers at Sinai with all the Ordinances of worship thereunto belonging whose nature and use we have before declared 3. Hereof it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vulg. Lat. Si culpâ vacasset And so we if it had been faultless I am sure the expression is a little too harsh in our Translation and such as the Original word will not bear at least doth not require For it seems to intimate that absolutely there was something faulty or blame worthy in the Covenant of God But this must not be admitted For besides that the Author of it which was God himself doth free it from any such charge or imputation it is in the Scripture every where declared to be Good Just and Holy There is indeed an intimation of a defect in it But this was not with respect to its own particular end but with respect to another general end whereunto it was not designed That which is defective with respect unto its own particular end whereunto it is ordained or which it is designed to accomplish is really faulty But that which is or may be so with respect unto some other general end which it was never designed to accomplish is not so in it self This the Apostle discourseth concerning Gal. 3. 19 20 21 22. We must therefore state the signification of the word from the subject matter that he treats about in this place And this is the perfection and consummation or the Sanctification and Salvation of the Church With respect hereunto alone it is that he asserts the insufficiency and imperfection of the first Covenant And the enquiry between him and the Hebrews was not whether the first Covenant was not in it self Good Just Holy and Blameless every way perfect with respect unto its own especial ends but whether it were prefect and effectual unto the general ends mentioned This it was not saith the Apostle and proves it undeniably from the promise of the introduction of another general Covenant for the effecting of them Whereas therefore to be not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is either to have some fault or vice accompanying of any thing and adehering unto it whereby it is unsuited unto or insufficient for its own proper end or that whereunto some what is wanting with respect unto another general end which is much to be desired but such as it was never designed to accomplish As the art of Arithmetick if it be perfectly taught is sufficient to instruct a man in the whole science of numeration If it be not it is faulty as unto its particular end But it is no way sufficient unto the general end of making a man wise in the whole compass of wisdome a thing far to be preferred before its particular end be it never so perfect in its own kind And it is in the latter sense only that the Apostle affirms that the first Covenant was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or blameless If it had been such as unto which nothing more was required or needful perfectly to compleat and sanctify the Church which was the general end God aimed at it had been absolutely perfect But this it was not in that it never was designed for the means of it To the same purpose he argues Chap. 7. 11. 19. And with respect unto this end it is said that the Law was weak Rom. 8. 3. Gal. 3. 21. Act. 13. 38 39. In brief that which the Apostle designeth to prove is that the first Covenat was of that constitution that it could not accomplish the perfect administration of the Grace of God unto the Church nor was ever designed unto that end as the Jews then falsely
I am be you shall dye in your sins and that because they rejected the promise of God made unto the Fathers concerning him which was the only foundation of Salvation And this was the first thing that ordinarily our Apostle preached in his dispensation of the Gospel 1 Cor. 15. 3. For I delivered unto you first of all how that Christ dyed for our sins according to the Scriptures He taught the thing it self and the relation it had unto the promise of God recorded in the Scripture That this is the Faith in God here intended I prove by these Reasons 1 Because this indeed was that Faith in particular which in the first preaching of the Gospel unto these Hebrews they were taught and instructed in And therefore with respect unto it our Apostle says that he would not lay again the foundation The first calling of the Church among them was by the Sermons of Peter and the rest of the Apostles Acts 2. 3 4 5. Now consult those Sermons and you shall find the principal thing insisted on in them was the accomplishment of the promises made to Abraham and David which they exhorted them to believe This therefore was that Faith in God which was first taught them and which our Apostle hath respect unto 2 Because it was the want of this Faith which proved the ruine of that Church As in the Wilderness the unbelief which they perished for respected the Faithfulness of God in the accomplishment of his promise with respect to the Land Canaan so the Unbelief which the body of the people now perished for dying in their Sins and for them respected the accomplishment of the great Promise of sending Jesus Christ which things the Apostle compares at large Chap. 3. This then was that which he here minds the Hebrews of as the principal foundation of that profession of the Gospel which they had taken on them And we may observe that Faith in God as to the accomplishing of the great Promise in sending his Son Jesus Christ to save us from our Sins is the great fundamental Principle of our Interest in and Profession of the Gospel Faith in God under this formal consideration not only that he hath sent and given Jesus Christ his Son but that he did it in the Accomplishment of his Promise is required of us For whereas he hath chosen to glorifie all the Properties of his Nature in the Person and Mediation of Christ he doth not only declare his Grace in giving him but also his Truth in sending him according unto his word And this was that which holy persons of old did glorifie God in an especial manner upon the account of Luke 1. 54 55. ver 68 69 70 71 72 73 74 75. And there is nothing in the Gospel that God himself our Lord Jesus Christ and the Holy Apostles do more insist upon than this that God had fulfilled his Promise in sending his Son into the world On this one thing depends all Religion the Truth of the Bible and all our Salvation If it be not evident that God hath accomplished his Promise the whole Bible may pass for a Fable for it is all built on this supposition that God gave and hath accomplished it the first being the foundation of the Old Testament and the latter of the New And there are sundry things that signalize our Faith in God with respect hereunto As 1. This promise of sending Jesus Christ was the first express ingagement that God ever made of his Faithfulness and Veracity unto any Creatures He is Essentially faithful and true but he had not ingaged himself to act according unto those properties in his dealing with us in a way of Love and Grace calling for Trust and Confidence in us before he gave the promise concerning Christ Gen. 3. 15. This therefore was the spring and measure of all other subsequent promises They are all of them but new assurances thereof and according as it fares with that so it must do with all the rest God gave out this Promise as that whereon he would depend the Honour and Glory of his Fidelity in all other Promises that he should make As we find him true or failing herein so he expects our Faith and Trust in all his other Promises should be Hence this was the first and immediate object of Faith in man after the Fall The first thing proposed unto him was to believe in God with respect unto his faithfulness in the future accomplishment of this Promise and Faith concerning its actual accomplishment is the first thing required of us Besides this Promise hung longest on the File before its Accomplishment There was not less than four thousand years between its giving and its performance And many things happened during that season whereby both its self and Faith on God thereon were greatly signalized For 1 More and greater Objections against the Truth of it more Temptations against it were raised and managed than against all other Promises whatever This long suspension of its fulfilling gave such Advantages to Sathan in his opposition unto it that he prevailed against every expectation but that of Faith tried and more precious than Gold And the Saints themselves had a great exercise in the disappointments which many of them fell into as to the time of its accomplishment It is not unlikely that most of them looked for it in their own days great therefore was the Trials of all sorts about it 2 It was All that the true Church of God had to live upon during that long season the sole foundation of its Faith Obedience and Consolation It is true in progress of time God added other Promises Precepts and Institutions for the direction and instruction of the Church but they were all built on this one Promise and all resolved into it This gave life and signification unto them therewith were they to stand and fall 3 This was that the world broke off from God upon and by rejecting it fell into all confusion and misery The Promise being given unto Adam was indefinitely given to mankind And it was suited unto the Reparation of their lost condition yea their investiture into a better state And this increased the wrath and malice of Sathan He saw that if they applied themselves to the Faith hereof his former success against them was utterly frustrated Wherefore he again attempts them to turn them off from the relief provided against the misery he had cast them into And as to the generality of mankind he prevailed in his attempt By a Relinquishment of this Promise not believing of it not retaining it in their minds they fell into a second Apostasie from God And what disorder darkness confusion yea what an Hell of horror and misery they cast themselves into is known And this consideration greatly signalizes Faith in God with respect to this Promise 4 The whole Church of the Jews rejecting the Accomplishment of this Promise utterly perished thereon This was the Sin
is an epression of a distinct principle by it self then cannot the word by any means be restrained unto the Baptism by Water only For although this be an important head of Christian Doctrine namely the declaration use and end of our Sacramental Initiation into Christ and the Profession of the Gospel yet no reason can be given why that should be called Baptisms seeing it hath respect only to the thing it self and not to the persons who are made partakers of it Admit therefore of this sense that it is the Doctrine concerning Baptisms which is intended and then the whole of what is taught or the substnace of it concerning the Sanctification and Purification of the Souls of men in their Insition into and Union with Christ outwardly epressed in the Sign of Baptism and wrought inwardly by the Spirit and Grace of God through the efficacy of the Doctrine of the Gospel in opposition to all the legal and carnal washings among the Jews is intended hereby So the Lord Christ loved the Church and gave himself for it that he might sanctifie and cleanse it with the washing of water by the word Ephes. 5. 26. And indeed the Doctrine hereof is among the Rudiments of Christian Religion But I yet adhere to the former Eposition and that also because unto Baptisms Imposition of hands whose nature we must netly enquire into is added Some suppose that by this Imposition of hands that Rite in the Church which was afterward called Confirmation is intended For whereas there were two sorts of persons that were baptized namely those that were adult at their first hearing of the Gospel and the infant Children of Believers who were admitted to be members of the Church the first sort were instructed in the principles mentioned before they were admitted unto Baptism by the profession whereof they laid the foundation of their own personal Right thereunto But the other being received as a part and branches of a Family whereupon the blessing of Abraham was come and to whom the Promise of the Covenant was extended being thereon baptized in their Infancy were to be instructed in them as they grew up unto years of understanding Afterwards when they were established in the knowledge of these necessary truths and had resolved on personal Obedience unto the Gospel they were offered unto the fellowship of the Faithful And hereon giving the same account of their Faith and Repentance which others had done before they were baptized they were admitted into the Communion of the Church the Elders thereof laying their hands on them in token of their Acceptation and praying for their Confirmation in the Faith Hence the same Doctrines became previously necessary unto both these Rites before Baptism to them that were adult and towards them who were baptized in Infancy before the Imposition of hands And I do acknowledge that this was the state of things in the Apostolical Churches and that it ought to be so in all others Persons baptized in their Infancy ought to be instructed in the fundamental principles of Religion and make profession of their own Faith and Repentance before they are admitted into the Society of the Church But that in those first days of the first Churches persons were ordinarily after Baptism admitted into their Societies by Imposition of hands is no where intimated in the Scripture And the whole business of Confirmation is of a much later date so that it cannot be here intended For it must have respect unto and express somewhat that was then in common use Now there is mention in the Scripture of a fourfold Imposition of hands used by the Lord Christ and his Apostles The first was peculiar unto his own person in the way of Authoritative Benediction Thus when he owned little Children to belong to his Covenant and Kingdom He laid his hands on them and blessed them Mark 10. 16. But this was peculiar to himself who had all blessings in his Power and hereof this is the only instance Secondly This Rite was used in the healing of Diseases They laid their hands on sick weak and impotent people healing them in a miraculous manner Luke 4. 40. Mark 16. 18. Acts 28. 8. This was the sign of the Communication of healing virtue from the Lord Christ by their Ministry Thirdly Imposition of hands was used in the setting apart of persons to the office and work of the Ministry 1 Tim. 4. 14. Chap. 5. 22. Acts 6. 6. the Rite herein was derived from the Old Testament Numb 8. 11. the whole Congregation laid hands on the Levites in their Consecration And it was of old of common use among the Jews in the dedication of their Rulers Rabbi's or Teachers being called by them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fourthly It was used by the Apostles in the collation of the supernatural spiritual Gifts of the Holy Ghost unto them who were baptized Acts. 8. 17. Acts 19. 6. In no other Duties of Religion was this Rite made use of as to any mention that is made thereof in the New Testament or Records concerning the practice of the Primitive Churches The first of these as we observed was only a personal action of our Lord Jesus Christ and that in one single instance so not here intended The second was extraordinary also and that wherein the generality of Christians was not concerned nor can any reason be given why the mention of a thing extraordinary occasional and temporary should be here inserted The third was a Rite of standing use in the Church and that wherein Church Order is much concerned But as to the use of it one sort of persons only was concerned therein And no just reason can be given why the Apostle from the Doctrine of the first intrants of Christian Religion should proceed to the Ordination of Ministers omitting all other Rites of the Church especially that of the Supper of the Lord wherein so great a part of the Worship of the Church consisted Besides there is no ground to give a probability that the Apostle should insert the observation of this Rite or the Doctrine concerning it in the same order and under the same necessity with those great fundamentals of Faith Repentance the Resurrection and Eternal Judgement Wherefore the Imposition of hands in the last sense mentioned is that which most probably is intended by our Apostle For 1 adhering to our first interpretation as the most solid and firm the Imposition of hands intended is a description of the persons that were to be instructed in the other fundamental principles but is no principle its self And this is not appliable unto any other of the uses of this Rite For 2 This laying on of hands did commonly if not constantly in those days accompany or immediately follow Baptism Acts 8. 14 15 16 17. Acts 19. 6. And a thing this was of singular present use wherein the Glory of the Gospel and its propagation were highly concerned This was the state of things in the world When
to a perfect Man or that perfection of state which it is capable of in this Life So the Apostle informs us that what he aimed at in his Ministry by warning every Man and teaching them in all Wisdom was that he might present 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 1. 28. every Man that is all Believers perfect in Christ Jesus For in him we are compleat Chap. 2. 10. Where though another word be used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet the same thing is intended namely that perfect compleat state of the Church which God designed to bring it unto in Christ. And that our Apostle useth the same word in the same sence in sundry places in this Epistle we shall see in our Progress Thirdly This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Perfection may be considered two ways 1. As to its absolute compleatness in its final Issue This the Apostle denies that he himself had as yet attained Phil. 3. 12. Not as though I had already attained or received 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 namely the whole of what is purchased for me by Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or were already made perfect which could not be without attaining the Resurrection of the Dead ver 11. though the substance be so already in the Saints departed whence he calls them the Spirits of Just Men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 12. 23. made perfect And this he calls absolutely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 13. 10. That which is perfect or that state of absolute Perfection which we shall enjoy in Heaven 2. It may be considered as to its initial state in this World expressed in the Testimonies before recited and this is that which we enquire after And the Lord Christ as the sole procurer of this state is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Consummator the Perfecter the Finisher of our Faith or Religious Worship Heb. 12. 2. as having brought us into a state 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Perfection This is that whatever it be which we shall immediately enquire into that is denyed unto the Levitical Priesthood and afterwards unto the Law as that which they could not effect They could not by their utmost Efficacy nor by the strictest Attendance unto them bring the Church into that state of Perfection which God had designed for it in this World and without which the Glory of his Grace had not been demonstrated 4. The Chief thing before us therefore is to enquire What this state of Perfection is wherein it doth consist and what is required unto the Constitution of it and in the whole to shew that it could not be by the Levitical Priesthood or Law Now the things that belong unto it are of two sorts 1. Such as belong unto the Souls and Consciences of Believers that is of the Church And 2. Such as belong to the Worship of God it self For with respect unto these two doth the Apostle Discourse and asserts a state of Perfection in opposition unto the imperfect state of the Church under the Law with respect unto them both And as unto the first there are seven things concurring unto the Constitution of this state 1. Righteousness 2. Peace 3. Light or Knowledge 4. Liberty with boldness 5. A clear Prospect into a future state of Blessedness 6. Joy 7. Confidence and Glorying in the Lord. And the Latter or the Worship of the Gospel becomes a part of this state of Perfection 1. By its being Spiritual 2. Easie as absolutely suited unto the Principles of the New Creature 3. In that it is Instructive 4. From its Relation unto Christ as the High Priest 5. From the Entrance we have therein into the Holy place In these things consists that state of Perfection which the Church is called unto under the New Testament which it could never attain by the Levitical Priesthood This is that Kingdom of God which is not Meat and Drink but Righteousness and Peace and Joy in the Holy Ghost Rom. 14. 17. But because these things are of great Importance although the Particulars are many I shall briefly consider them all apart 1. The first thing constituting this Gospel-state of Perfection is Righteousness The Introduction of all Imperfection and weakness in the Church was by sin This made the Law weak Rom. 8. 3. and Sinners to be without strength Rom. 5. 7. VVherefore the Reduction of Perfection must in the first place be by Righteousness This was the great Fundamental Promise of the times of the New Testament Isa. 60. 21. Psal. 72. 7. Psal. 85. 10 11. And this was to be brought in by Christ alone VVherefore one Name whereby he was Promised unto the Church was The Lord our Righteousness Jer. 23 6. Righteousness of our own we had none nor could any thing in the whole Creation supply us with the least of its Concerns with any thing that belongs thereunto Yet without it must we perish for ever VVherefore Jehovah himself becomes our Righteousness that we might say In Jehovah have we Righteousness and Strength and that in him all the Seed of Israel might be Justified and Glory Isa. 45. 25. For by him are all that Believe Justified from all things from which they could not be Justified by the Law of Moses Acts 13 39. To this end he brought in Everlasting Righteousness Dan. 9. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not a Temporary Righteousness suited unto the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Age of the Church under the Old Covenant which is often said to be Everlasting in a limited sence but that which was for all Ages to make the Church Blessed unto Eternity So is he made unto us of God Righteousness 1 Cor. 1. 30. This is the Foundation of the Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Perfection and it was procured for us by the Lord Christ Offering up himself in Sacrifice as our great High Priest For we have Redemption through his Blood even the Forgiveness of Sins Ephes. 1. 7. God having set him forth to be a Propitiation through Faith in his Blood to declare his Righteousness for the forgiveness of sins And this he is in Opposition unto whatever the Law could effect taking away that Condemnation which issued from a Conjunction of Sin and the Law For what the Law could not do in that it was weak through the Flesh God sending his own Son in the likeness of sinful Flesh and for sin Condemned sin in the Flesh that the Righteousness of the Law might be fulfilled in us Rom. 8. 3 4. The end of the Law in the first place was to be a means and Instrument of Righteousness unto those to whom it was given But after the entrance of sin it became weak and utterly insufficient unto any such purpose for by the deeds of the Law can no Flesh be Justified VVherefore Christ is become the end of the Law for Righteousness to every one that Believeth Rom. 10. 4. And by whomsoever this is denyed namely that Christ is our Righteousness which he cannot
attended the Services of it though they could Offer neither burnt Incense nor Sacrifice that is all the Levites in their courses For He so excludes the Tribe whereof he speaks from the least Relation unto the Sacerdotal VVork or Office None of them ever did or might draw near nor Minister unto the Altar in any Sacred Services whatsoever See 1 Cor. 9. 13. This Entrance doth the Apostle make into the confirmation of his Assertion that the Priesthood was changed and therewithal the Law For it appears that there was to be a Priest who had no Right by the Law so to be seeing he was of that Tribe which the Law utterly excluded from any Interest in the Sacred Services of the Altar and much more those which were peculiar unto the Aaronical Priests Thus 1. All mens Rights Duties and Priviledges in Sacred things are fixed and limited by Divine Institution And 2. Seeing Christ himself had no Right to Minister at the Material Altar the Re-introduction of such Altars is inconsistent with the perpetual continuance of his Priesthood VER 14. THIS Apostle confirms his Assertion by a particular Application of it unto the Person of our Lord Jesus Christ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vul. Lat. de Sacerdotibus without countenance from any Copies of the Original or Ancient Translation The words contain a double Assertion 1. That our Lord sprang of the Tribe of Judah 2. That of that Tribe Moses spake nothing concerning the Priesthood There wants nothing to compleat the Proof of his Argument but that our Lord was a Priest which he therefore proves in the ensuing Verses VER 14. For it is Evident or Manifest that our Lord sprang out of Judah of which Tribe Moses spake nothing concerning the Priesthood In the first part of the words there are two things considerable The manner of the Proposition or the Modification of the Assertion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Conjunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for doth only shew that a Reason or Proof of what was before laid down is here introduced And of this he saith palam est manifestum it is manifest open a thing confessed Evident as we say in it self A thing easie to be proved but that it is by no Man denyed Only whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is manifest or evident 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to intimate what was manifest before-hand as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to Evidence a matter before-hand And this may not only respect but be confined unto the preceding Promises and Declaration that the Messiah should be of the Tribe of Judah But we may consider in general how this is said to be a thing Evident or Manifest in its application unto our Lord Jesus Christ. And 1. This was included in the Faith of Believers who granted him to be the Messiah For nothing was more plainly promised under the Old Testament nor more firmly believed by the Church than that the Messiah was to be of the Tribe of Judah and of the Family of David And thus it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 manifest to them before-hand For unto Judah the Promise was Solemnly confined Gen. 49. 8 9 10. and frequently reiterated unto David as I have shewed elsewhere VVhoever therefore acknowledged our Lord Jesus Christ to be the true Messiah as all the Hebrews did unto whom our Apostle wrote though the most of them adhered unto the Law and Ceremonies of it they must and did grant that he sprang of the Tribe of Judah And none of the Unbelieving Jews made use of this Objection that he was not of the Tribe of Judah which if they could have managed had absolutely Justified them in their Unbelief This was sufficient unto the purpose of the Apostle seeing he proceeded not only on what was granted among them but firmly believed by them and not denied by their Adversaries 2. It was in those days manifest by his known Genealogy For by the Providence of God his Parents were Publickly enrolled of that Tribe and of the Family of David in the Tax and Recognition of the people appointed by Augustus Caesar Luke 2. 4. And this was made yet more Famous by the Cruelty of Herod seeking his Destruction among the Children of Bethlehem Mat. 2. And the Genealogies of all Families whilst the Jewish Common-wealth continued in any condition were carefully preserved because many legal Rights and Constitutions did depend thereon And this Preservation of Genealogies was both appointed of God and fenced with Legal Rights for this very End to Evidence the accomplishment of his Promise in the Messiah And unto this End was his Genealogy written and recorded by two of the Evangelists as that whereon the Truth of his being the Messiah did much depend Sundry of the Ancients had an apprehension that the Lord Christ derived his Genealogy from both the Tribes of Judah and Levi in the Regal and Sacerdotal Offices as he who was to be both King and Priest And there is a Story inserted in Suidas how in the days of Justinian the Emperour one Theodosius a principal Patriarch of the Jews acquainted his Friend one Philip a Christian how he was enrolled by the Priests in their Order as of the Linage of the Priests by the Name of Jesus the Son of Mary and of God and that the Records thereof were kept by the Jews at Tiberias to that very time But the whole Story is filled with gross effects of Ignorance and incredible Fables being only a Dream of some Superstitious Monastick But the Ancients grounded their imagination on the Kindred that was between his Mother and Elizabeth the Wife of Zechariah the Priest who was the Daughter of Aaron Luke 1. 5. But this whole conceit is not only false but directly contradictory to the Scope and Argument of the Apostle in this place For the Authors of it would have the Lord Christ so to derive his Genealogy from the Tribe of Levi as thence to be entitled unto the Priesthood which yet it could not be unless he was also proved to be of the Family of Aaron And to assign a Priesthood unto him as derived from Aaron is openly contradictory unto the Apostle in this place and destructive of his whole Design as also of the true real Priesthood of Christ himself as is evident unto any one who reads this Chapter The Alliance and Kindred that was between the Blessed Virgin and Elizabeth was doubtless by an Antecedent intermarriage of those Tribes as Elizabeth's Mother might be Sister unto the Father or Grand-father of the Holy Virgin And this was not only Lawful between the Tribes of Judah and Levi or the Regal and Sacerdotal Families whence Jehoshabeath the Wife of Jehoiadah was the Daughter of Jehoram the King 2 Chron. 22. 11. as some have imagined but such Marriages were usual unto and Lawful among all the other Tribes where Women had no Inheritances of Land which was expresly provided against by a particular Law And
the Saints of the Old Testament longed after his Appearance in the flesh how shall not we do so for his Appearance in Glory See Tit. 2. 13. Looking for and hasting unto 2 Pet. 3. 12. 4 Patient waiting for it in the midst of all discouragements These the World is filled withal and it is the great trial of Faith Jude 20 21. 5 Preparation for it that we may be ready and meet for his reception which is the Substance of what we are taught in the Parable of the Virgins Mat. 25. Unto those that thus look for him shall the Lord Christ appear unto Salvation 4. The manner of his Appearance is without Sin This may either respect himself or the Church or both In his first Appearance in the flesh he was absolutely in himself without Sin But his great work was about Sin And in what he had to do for us he was made sin he bare our iniquities and was treated both by God and Man as the greatest Sinner He had all the penal Effects and Consequents of Sin upon him all dolorous Infirmities of Nature as Fear Sorrow Grief Pain all sufferings that Sin deserved that the Law threatned were in him and upon him Nothing as it were appeared with him or upon him but Sin that is the effects and Consequents of it in what he underwent for our Sakes But now he shall appear perfectly free from all these things as a perfect conqueror over Sin in all its causes effects and consequents 2 It may respect the Church He will then have made an utter end of Sin in the whole Church for ever There shall not then be the least remainder of it All its Filth and Guilt and Power and its effects in Darkness Fear and Danger shall be utterly abolished and done away The Guilt of Sin being done withal the whole Church shall then be perfectly purified without Spot and Wrinkle every way glorious Sin shall be no more Respect may be had to both Himself and the Church 5. The End of his appearance is the Salvation of them that look for him If this word relate immediately unto his Appearance the meaning is to bestow to collate Salvation upon them Eternal Salvation If it respect them that look for him it expresseth the qualification of their persons by the Object of their Faith and Hope they look for him to be perfectly and compleatly saved by him Where both senses are equally true we need not limit the signification of the words to either of them But we may observe 1. Christs Appearance the Second time his Return from Heaven to compleat the Salvation of the Church is the great Fundamental Principle of our Faith and Hope the great Testimony we have to give against all his and our Adversaries And 2. Faith concerning the second coming of Christ is sufficient to support the Souls of believers and to give them satisfactory Consolation in all Difficulties Trials and Distresses 3. All true believers do live in a waiting longing expectation of the coming of Christ. It is one of the most distinguishing Characters of a Sincere Believer so to do 4. To such alone as so look for him will the Lord Christ appear unto Salvation 5. Then will be the great distinction among Mankind when Christ shall appear unto the Everlasting Confusion of some and the Eternal Salvation of others A thing that the World loves not to hear of 6. At the second Appearance of Christ there will be an end of all the business about Sin both on his part and ours 7. The Communication of actual Salvation unto all Believers unto the Glory of God is the final End of the Office of Christ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 AN EXPOSITION OF THE Tenth CHAPTER of the EPISTLE TO THE HEBREWS THere are two parts of this Chapter The first concerneth the necessity and efficacy of the Sacrifice of Christ from the beginning unto v. 20. The other is an improvement of the Doctrine of it unto Faith Obedience and Perseverance from v. 20. to the end of the Chapter Of the first general Proposition of the Subject to be treated of there are two parts 1. A Demonstration of the Insufficiency of Legal Sacrifices for the expiation of sin v. 1 2 3 4 2. A Declaration of the necessity and efficacy of the Sacrifice of Christ unto that end from v. 4. unto v. 19. Of this Declaration there are two parts 1. The substitution of the Sacrifice of Christ in the place and room of all Legal Sacrifices because of its efficacy unto the end which they could not attain and without which the Church could not be saved v. 5 6 7 8 9 10. 2. A final comparison of his Priesthood and Sacrifice with those of the Law and their absolute preference above them unto v. 20. In the first particular of the first general part there are three things 1. An Assertion of the insuffciency of Legal Sacrifices unto the expiation of sin wherein a reason of it also is included v. 1. 2. A Confirmation of the Truth of that Assertion from the consideration of the frequency of their Repetition which manifestly evidenceth that insufficiency v. 2 3. 3. A General Reason taken from the nature of them or the matter whereof they did consist v. 4. The first of these is contained in the first verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is no difficulty in the reading nor much difference about the Translation of the words Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the Law a shadow was in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not the Substance it self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that shall offer them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Translator omits supposing it the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But it hath its own signification Continentèr in assiduum in perpetuum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 habens obtinens continens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ipsam expressam formam ipsam imaginem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sanctificare perfectè sanctificare perfectos facere Vulg. Lat. make perfect Perficere confirmare to perfect to confirm For the Law having a shadow of good things to come not the very Image of the things can never with those Sacrifices which they offer year by year continually make the comers thereunto the Worshippers perfect There are in these words 1. A note of Inference giving a connexion unto the preceding discourse For. 2. The Subject spoken of The Law 3. An Ascription made unto it It had a shadow of good things to come 4. A negation concerning it derogatory unto its perfection It had not the very image of the things themselves 5. An inference or conclusion from both can never with those sacrifices c. 1. The conjunctive particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For intimates that what follows or is introduced thereby is an inference from what he had before discoursed or a conclusion made thereon And this is the necessity of the Sacrifice of Christ. For having declared that he had perfectly expiated sin
used by the Psalmist do signifie that the Declaration of the Will of God made in this matter was written in a Roll. The Roll which contains all the Revelations of his Mind And the word used by the Apostle is not remote from this signification as may be seen in sundry Classick Authors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 volumen because a Roll is made round after the Fashion of the Head of a Man As the Book it self was one Roll so the Head of it the beginning of it amongst the first things written in it is this recorded concerning the coming of Christ to do the Will of God This includeth both senses of the word in the Head in the Beginning of the Roll namely of that part of the Scripture which was written when David Penned this Psalm Now this can be no other but the first promise which was recorded Gen. 3. 15. Then it was first declared then it was first written and Enrolled that the Lord Christ the Son of God should be made of the Seed of the Woman and in our Nature come to do the Will of God and to deliver the Church from that woful estate whereinto it was brought by the Craft of Satan In this promise and the writing of it in the Head of the Volume lies the verification of the Psalmists assertion in the Volume of the Book it is written Howbeit the following Declarations of the Will of God herein are not excluded nor ought so to be Hence are we herein directed unto the whole Volume of the Law For indeed it is nothing but a prediction of the coming of Christ and a presignification of what he had to do That Book which God had given to the Church as the only guide of its Faith The Bible That is the Book all other Books being of no consideration in comparison of it That Book wherein all Divine Precepts and Promises are Enrolled or Recorded In this Book in the Volume of it this is its principal subject especially in the Head of the Roll or the Beginning of it namely in the first promise it is so written of me God commanded this great Truth of the coming of Christ to be so Enrolled for the Encouragement of the Faith of them that should believe And we may observe that 1. Gods Records in the Roll of his Book are the Foundation and Warranty of the Faith of the Church in the Head and Members 2. The Lord Christ in all that he did and suffered had continual respect unto what was written of him See Matt. 26. 24. 3. In the Record of these words 1. God was Glorified in his Truth and Faithfulness 2. Christ was secured in his work and the undertaking of it 3. A Testimony was given unto his Person and Office 4. Direction is given unto the Church in all wherein they have to do with God what they should attend unto namely what is written 5. The things which concern Christ the Meditor are the Head of what is contained in the same Records VERSE VIII IX X. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THe Use and Signification of most of the words of these Verses have already in our passage been spoken unto Above when he says c. There are two things in these three Verses 1. The Application of the Testimony taken out of the Psalmist unto the present Argument of the Apostle ver 8 9. 2. An inference from the whole unto the proof of the only cause and means of the Sanctification of the Church the Argument he was now engaged in 1. As to the first of these or the Application of the Testimony of the Psalmist and his Reassuming it we may consider 1. What he designed to prove thereby and this was that by the Introduction and establishment of the Sacrifice of Christ in the Church there was an end put to all Legal Sacrifices And he adds thereunto that the ground and reason of this great alteration of things in the Church by the Will of God was the utter insufficiency of these Legal Sacrifices in themselves for the Expiation of Sin and Sanctification of the Church In ver 9. He gives us this sum of his design He takes away the first that he may establish the second 2. The Apostle doth not here directly argue from the matter or substance of the Testimony it self but from the Order of the words and the regard they have in their Order unto one another For there is in them a two fold Proposition one concerning the Rejection of Legal Sacrifices and the other an Introduction and tender of Christ and his Mediation And he Declares from the Order of the Words in the Psalmist that these things are inseparable namely the taking away of Legal Sacrifices and the establishment of that of Christ. 3. This Order in the words of the Apostle is declared in that distribution of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 above and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 above that is in the first place these his words or sayings recorded in the first place 4. There is in the words themselves these three things 1. There is a Distribution made of the Legal Sacrifices into their general heads with respect unto the Will of God concerning them all Sacrifices and Offering and whole Burnt Offerings and Sacrifice for Sin And in that Distribution he adds another property of them namely they were required according to the Law 1. He had respect not only unto the removal of the Sacrifices but also of the Law it self whereby they were retained so he enters on his present disputation with the Imperfection of the Law it self ver 4. 2. Allowing these Sacrifices and Offerings all that they could pretend unto namely that they were established by the Law yet notwithstanding this God rejects them as unto the Expiation of Sin and the Salvation of the Church For he excludes the consideration of all other things which were not appointed by the Law as those which God abhorr'd in themselves and so could have no place in this matter And we may Observe that 1. Whereas the Apostle doth plainly distinguish and distribute all Sacrifices and Offerings into those on the one side which were offered by the Law and that one Offering of the Body of Christ on the other side the pretended Sacrifice of the Mass is utterly rejected from any place in the Worship of God 2. God as the Soveraign Law-giver had always Power and Authority to make what Alteration he pleased in the Orders and Institutions of his Worship 3. That Soveraign Authority is that alone which our Faith and Obedience respects in all Ordinances of Worship After this was stated and delivered when the Mind of God was expresly declared as unto his rejection of Legal Sacrifices and Offerings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then he said After that in Order thereon upon the grounds before mentioned he said Sacrifice c. In the former words he declared the Mind of God and in the latter his
that were slain and those that were alive appointed unto death cryed How long Lord holy and just doest thou not avenge our blood on them that live on the Earth They exercised Faith also in this word that it was but a little while and he that shall come will come which he did accordingly And the case is the same with those that suffer under the Antichristian Apostasie they live pray and believe in the expectation of the Appearance of the Brightness of that coming of Christ wherewith the Man of Sin shall be consumed and although it seem to tarry they wait for it This is the faith and patience of the Saints Wherefore the End for which this coming of Christ is proposed unto the Church being the supportment and encouragement of their Souls unto Faith and Patience a respect must be had unto such a coming as is suited to their relief in their present state and condition And this unto these Hebrews was then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a literal sence So it is to be accommodated unto all other states of the Church And therein the consideration of the coming of Christ at the last day unto the final and eternal Judgment ought not to be omitted This is that Anchor and great Reserve of Believers in all their distresses and sufferings when all appearance of deliverance in the World absolutely ceaseth to betake themselves unto this that there is a day approaching wherein God will judge the World in righteousness by the Man whom he hath ordained That the Lord Christ shall assuredly come unto that Judgment is that which they principally resolve their Satisfaction into See 2 Thess. 1. 6 7 8 9 10. I. It is essential unto Faith to be acted on the promised Coming of Christ to all that look for his appearance II. There is a Promise of the Coming of Christ suited unto the state and condition of the Church in all ages III. The appearing delay of the accomplishment of any of these Promises requires an exercise of the faith and patience of the Saints IV. Every such coming of Christ hath its appointed season beyond which it shall not tarry V. This divine disposition of things gives a necessity unto the continual exercise of Faith Prayer and Patience about the coming of Christ. VI. Although we may not know the especial Dispensations and moments of time that are passing over us yet all Believers may know the state in general of the Church under which they are and what coming of Christ they are to look for and expect So is it with us who live under the Antichristian state which Christ in his appointed time will come and destroy VII Faith in any Church satisfies the souls of men with what is the Good and deliverance of that state Although a man do know or is perswaded that personally he shall not see it himself nor enjoy it The Faith of this kind is for the Church and not for mens individual persons VIII Under despondencies as to peculiar appearances or comings of Christ it is the duty of Believers to fix and exercise their Faith on his illustrious Appearance at the last day IX Every particular coming of Christ in a way suited unto the present deliverance of the Church is an infallible pledge of his coming at the last unto Judgment X. Every promised coming of Christ is certain and shall not be delayed beyond its appointed season when no difficulties shall be able to stand before it VERSE 38 39. Now the just shall live by Faith but if any man draw back my soul shall have no pleasure in him But we are not of them who draw back unto perdition but of them that believe to the saving of the Soul The Apostle proceedeth in the Allegation of the Testimony taken out of the Prophet and the application of it unto his present purpose And he observeth not herein the order of the words but keeps unto the sence and meaning of them And two things he designeth in these two Verses 1. To declare the Event of the Proposal made unto them of the coming of Christ whereby he confirmed his Exhortation unto Faith and Patience in their suffering condition v. 38. 2. An Application of the different Events mentioned by the Prophet unto these Hebrews v. 39. In the First there are two different events expressed of the Proposal and Exhortation before given and made with the means of them the one is that the just shall live by his Faith and the other which is built on the Supposition if any man draw back that is then my soul shall have no pleasure in him In the First there are to be considered 1. The note of Connexion in the Adversative particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. There is the Qualification of the Person spoken of he is the just 3. The means of his being so or of his obtaining the event mentioned which is by Faith 4. What is the event it self he shall live Three times doth the Apostle in his Epistles make use of this Prophetical testimony Rom. 1. 17. Gal. 3. 11. and in this place The Note of Inference in the Exceptive Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we render Now as afterwards we render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But. The first proper sence might as well have been retained But in the first place and And afterwards But the difference is of no importance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here taken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Prophet which is oft times exceptive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And in the Prophet the expression is plain because it followeth the description of the contrary frame unto what is here asserted He whose heart is lifted up But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the transposition of the Words used by the Apostle for he first repeats the last clause of the words and then the former afterwards which was more accommodate unto his purpose doth not seem to have the force of an exceptive nor hath it so indeed in respect unto what was affirmed in the foregoing Verse but it hath so unto the difficulty supposed in the case under consideration which are the Sufferings and Temptations which Professors of the Gospel should in common meet withall and in the appearance of a delay as unto their deliverance out of them But saith the Apostle however notwithstanding these things the just shall live by Faith 2. The Person spoken of is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a just person a man really made just or justified by faith every one that is really and truly so I doubt not but this is included in the word and the state of Justification is intended in it To which purpose the words are elsewhere cited by the Apostle But yet that which is here principally intended is that qualification of a Righteous man which is opposed to Pride and haste of Spirit through Unbelief whereon men draw back from God in the Profession of the Gopel The just man he who
both these cases doth not only condemn these Errors as false but declares positively that their admission overthrows the Faith and renders the preaching of the Gospel vain and useless Now this Resurrection of the dead is the Restauration by the Power of God of the same numerical body which died in all the essential and integral parts of it rendring it in a re-union of or with the Soul immortal or of an Eternal duration in blessedness or misery And The Doctrine of this Resurrection is a fundamental principle of the Gospel the Faith whereof is indispensibly necessary unto the Obedience and Consolation of all that profess it I call it a principle of the Gospel not because it was absolutely first revealed therein It was made known under the old Testament and was virtually included in the first promise In the Faith of it the Patriarchs lived and died and it is testified unto in the Psalms and Prophets With respect hereunto did the Ancients confess that they were Strangers and Pilgrims in this world seeking another City and Country wherein they should live with God for ever They desired and looked for an heavenly Country wherein their persons should dwell Heb. 11. 16. And this was with Relation to Gods Covenant with them wherein as it follows God was not ashamed to be called their God That is their God in Covenant which Relation could never be broken and therefore our Saviour proves the Resurrection from thence because if the dead rise not again the Covenant Relation between God and his people must cease Math. 22. 31 32. Hence also did they take especial care about their dead bodies and their burial not meerly out of respect unto natural order and decency but to express their Faith of the Resurrection So our Apostle says that by Faith Joseph gave commandment concerning his bones Chap. 11. 12. And their disposal into a burying place is rehearsed by Stephen as one fruit of their Faith Acts 7. 15 16. Job gives testimony unto his Faith herein Chap. 19. 25 26. So doth David also Psal. 15. 17. and in sundry other places And Isaiah is express to the same purpose Chap. 26. 19. Thy dead shall live together with my dead body shall they arise awake and sing ye that dwell in dust for thy dew is as the dew of Herbs and the Earth shall cast out the dead This God proposeth for the comfort of the Prophet and all those who were either persecuted or slain in those days for Righteousness sake Their Resurrection is both directly and emphatically expressed And whereas some would wrest the words to signifie no more but the deliverance and exaltation of those who were in great distress yet they must acknowledge that it is expressed in allusion to the Resurrection of the dead which is therefore asserted in the words and was believed in the Church The same also is taught in Ezekiels vision of the vivification of dry bones Chap. 37. which although it declared the Restauration of Israel from their distressed condition yet it did so with allusion to the Resurrection at the last day without a supposition of the faith whereof the vision had not been instructive And many other testimonies to the same purpose might be insisted on I do not therefore reckon this a principle of the Doctrine of the Gospel absolutely and exclusively unto the Revelations of the Old Testament but on three other reasons 1. Because it is most clearly evidently and fully taught and declared therein It was as sundry other important truths made known under the Old Testament sparingly and obscurely But Life and Immortality with this great means of them both were brought to light by the Gospel 2 Tim. 1. 10. all things concerning them being made plain clear and evident 2. Because of that solemn confirmation and pledge of it which was given in the Resurrection of Christ from the dead This was wanting under the Old Testament and therefore the Faith of men might oft-times be greatly shaken about it For whereas death seized on all men and that penally in the execution of the sentence of the Law whence they were for fear of it obnoxious to bondage all their days Heb. 2. 14 15. they had not received any pledge or instance of a recovery from its power or the taking off that sentence and penalty But Christ dying for us and that directly under the Sentence and Curse of the Law yet conquering both Death and Law being raised again the pains or bonds of death being loosed hath given a full confirmation and absolute assurance of our Resurrection And thus it is said that he brought Life and Immortality to light by abolishing of death 2 Tim. 1. 10. that is the power of it that it should not hold us for ever under its dominion 1 Cor. 15. 54 55 56 57. 3. Because it hath a peculiar influence into our Obedience under the Gospel Under the Old Testament the Church had sundry motives unto Obedience taken from temporal things namely prosperity and peace in the Land of Canaan with deliverance out of troubles and distresses Promises hereof made unto them the Scripture abounds withal and thereon presseth them unto Obedience and diligence in the Worship of God But we are now left unto promises of Invisible and Eternal things which cannot be fully enjoyed but by virtue of the Resurrection from the dead And therefore these promises are made unspeakably more clear and evident as also the things promised unto us than they were unto them and so our motives and incouragements unto Obedience are unspeakably advanced above theirs This may well therefore be esteemed as an especial principle of the Doctrine of the Gospel And 1. It is an animating principle of Gospel Obedience because we are assured thereby that nothing we do therein shall be lost In general the Apostle proposeth this as our great encouragement That God is not unrighteous to forget our work and labour of love ver 10. and shews us the especial way whereby it shall be remembred Nothing is more fatal unto any endeavours than an apprehension that men do in them spend their strength in vain and their labour for nought This makes the Hands of men weak their Knees feeble and their Hearts fearful Nor can any thing deliver us from a slothful despondency but an assurance that the fruit of our endeavours shall be called over again And this is given us alone by the Faith of the Resurrection of the dead when they shall awake again and sing who dwell in the dust and then shall the Righteous be had in everlasting remembrance Let no man fear the loss of his work unless it be such as the Fire will consume when it will be to his advantage to suffer that loss and to have it so consumed Not a good thought word or work but shall have a new Life given unto it and have as it were a share in the Resurrection 2. We are assured hereby that such things shall
upon the preaching of the Gospel any were converted unto Christ and upon their profession of Faith and Repentance were baptized the Apostles present or if near unto them they came on that purpose laid their hands on them whereon they received the Holy Ghost in a supernatural Communication of Evangelical Gifts And this next to the preaching of the word was the great means which the Lord Christ made use of in the propagation of the Gospel By the Word he wrought internally on the Minds and Consciences of men and by these miraculous gifts he turned the thoughts of men to the consideration of what was preached by what in an extraordinary manner was objected to their external senses And this was not confined unto a few Ministers of the word and the like but as it appears from sundry places of Scripture was common almost unto all Believers that were baptized Gal. 3. 2. 1 Cor. 14. 3 In the Verse following mention is made of those who were made partakers of the Holy Ghost that is of his miraculous gifts and operations which were communicated by this Imposition of hands which therefore refers unto the same After these times this Rite was made use of in other occasions of the Church in imitation no doubt of this extraordinary action of the Apostles but there is no mention of it in the Scripture nor was in use in those days and therefore cannot be here intended And this is the most genuine interpretation of this place These mentioned were the principles of the Doctrine of Christ wherein among others of the same importance they were to be well instructed who were to be baptized and thereon to have hands laid on them whereby the extraordinary Gifts of the Holy Ghost were communicated unto them But we shall allow a room also for that other Exposition of the words which is more generally received and in the exclusion whereof because it complies with the Analogie of Faith I dare not be peremptory And this is that the Doctrine of laying on of hands maketh one distinct principle of Christianity by its self But then the thing signified is principally intended namely the Communication of the Holy Ghost unto Believers in his Gifts and Graces ordinary and extraordinary whereof this Rite was the external Sign And as this was peculiar to the Gospel so it contained the principal verification of it And this it did sundry ways 1 Because the Promises of the Lord Christ for the sending of him were eminently and visibly accomplished It is known that when he was leaving the world he filled his Disciples with an expectation of his sending the Holy Ghost unto them And he did not only propose this Promise as their great supportment during his absence but also suspended on its accomplishment all the Duty which he required from them in the Office he had called them unto Therefore he commanded them to abide quietly at Hierusalem without any publick engagement into their work until they had received the Promise of the Spirit Acts 1. 4 8. And when this was done it gave a full and glorious testimony not only unto his truth in what he had told them in this world but also unto his present exaltation and acceptation with God as Peter declares Acts 2. 33. 2 His Gifts themselves were such many of them as consisted in miraculous operations whereby God himself gave immediate testimony to the truth of the Gospel Heb. 2. 3 4. God himself bearing witness to the preachers of it with signs and wonders and with miracles and gifts of the Holy Ghost This made the Doctrine concerning them of unconceivable importance unto Believers of those days as that whereby their Faith and Profession was eminently justified in the face of the world 3 This Dispensation of the Holy Ghost was peculiar to the times of the Gospel and was in its self a sufficient proof of the cessation of all Legal Ordinances For it was the principal Prophecy and Promise under the Old Testament that in the days of the Messiah the Holy Ghost should be so poured out as I have at large elsewhere declared And it was to be a consequent of his Glorification Job 7. 38 39. Hence by the argument of their receiving the Spirit our Apostle proves to the Galatians their freedom from the Law Gal. 3. 2. Wherefore 4 The Doctrine concerning this Dispensation of the Spirit was peculiar to the Gospel and so might be esteemed an especial principle of its Doctrine For although the Church of the Jews believed the Holy Ghost as one Person in the Trinity after their obscure manner of apprehension yet they were Strangers unto this Dispensation of him in his Gifts though promised under the Old Testament because not to be accomplished but under the New Yea John the Baptist who in light into the Mystery of the Gospel outwent all the Prophets that were before him yet had not the Knowledge hereof communicated unto him For those who were only baptized with his Baptism and initiated thereby into the Doctrine of Repentance for the forgiveness of Sins had not so much as heard whether there were an Holy Ghost that is as unto this dispensation of him Acts 19. 2 3. Hereupon our Apostle instructing them in the Doctrine of the Gospel he made use of this Rite of the Imposition of hands whereon the Holy Ghost came on them and they spake with Tongues and prophesied ver 6. This therefore being so great and important a concern of the Gospel and this being the Rite appointed to represent it by the Doctrine concerning it namely the Promise of Christ to send the Holy Ghost with the nature use and end of the Gifts which he wrought in Believers is expressed and reckoned among the first principles of Christian Religion But the Reader is at liberty to follow whether of these interpretations he pleaseth And from the whole of what hath been discoursed we may take the ensuing observations 1. Persons to be admitted into the Church and unto a participation of all the holy Ordinances thereof had need be well instructed in the important Principles of the Gospel We have here the Rule of the Apostle and Example of the Primitive Churches for the ground of this Doctrine And it is necessary that such persons should be so instructed on their own part as also on the part of the Church it self On their own part because without it the Ordinances themselves will be of little use unto them For what benefit can any receive from that whose nature and properties he is unacquainted withall And neither the nature nor use of the Ordinances of the Church can be understood without a previous comprehension of the fundamental principles of the Gospel as might be easily demonstrated And it is so on the part of the Church For the neglect hereof was the chiefest occasion of the degeneracy of most Churches in the world By this means were the Societies of them filled with ignorant and consequently profane persons
outward means of it As 1 The principal End which he designeth in his disposal of the Dispensation of the Gospel in that great variety wherein we do behold it is the Conversion Edification and Salvation of his Elect. This is that which he aimeth to accomplish thereby and therefore his Will and Purpose herein is that which gives Rule and Measure unto the actings of his Providence concerning it Wherever there are any of his Elect to be called or in what time soever there and then will he cause the Gospel to be preached For the purpose of God which is according to Election must stand whatever Difficulties lie in the way Rom. 9. 11. And the Election must obtain Chap. 11. 5 6. So the Lord Christ prayed that he would take care of all those that he had given unto him which were his own by Election thine they were and thou gavest them unto me and sanctifie them by his Word Joh. 17. 17. In pursuit of his own purpose and in answer unto that prayer of our Lord Jesus he will send his Word to find them out wherever they are that so not one grain of his chosen Israel shall be lost or fall to the Ground So he appointed our Apostle to stay and Preach at Corinth notwithstanding the difficulties and oppositions he met withall because he had much people in that City Acts 19. 9 10. They were his People by Eternal Designation antecedently unto their effectual Vocation and therefore he will have the Word preached unto them And in the hard work of his Ministry the same Apostle who knew the End of it affirms that he endured all things for the Elects sake 2 Tim. 2. 10. That they might be called and saved was the work he was sent upon For whom he doth predestinate them he also calleth Rom. 8. 30. Predestination is the Rule of effectual Vocation all and only they are so called by the Word who are predestinate So speaks our Saviour also I have other Sheep which are not of this Fold them also I must bring and they shall hear my Voice Joh. 10. 16. He had some Sheep in that Fold of the Church of the Jews to them therefore he preached the Word that they might be gathered unto him But he had other Sheep also even all his Elect among the Gentiles and saith he them must I gather also There is a necessity of it upon the account of the purpose of God concerning them and they are to be gathered by hearing of his Voice or the preaching of the Word In that Soveraignty therefore which God useth in the disposal thereof causing the Rain of the Doctrine of his Word to fall upon one place and not upon another at one time and not at another he hath still this certain End before him and the actings of his Providence are regulated by the purposes of his Grace In what place or Nation soever in what Time or Age soever he hath any of his Elect to be brought forth in the world he will provide that the Gospel of Peace be preached unto them I will not say that in every individual place where the Gospel is preached there are always some of the Elect to be saved For the Enjoyments of one place may be occasioned by the Work that is to be done in another wherewith it is in some kind of conjunction Or the Word may be preached in a place for the sake of some that are there only accidentally As when Paul first preached at Philippi Lydia only was converted who was a stranger in those parts belonging to the City of Thyatira in Asia Acts 16. 14 15. And an whole Country may fare the better for one City and an whole City for some part of it as Micah 5. 7. God concealeth this secret Design under promiscuous outward Dispensations For he obligeth those by whom the Word is preached to declare his mind therein unto all men indefinitely leaving the effectual work of his Grace in the pursuit of his purpose unto himself whence they believe who are ordained to Eternal Life and those are added to the Church that are to be saved Acts 2. 47. Acts 13. 48. Besides God hath other Ends also in the sending of his Word though this be the principal For by it he puts a Restraint unto Sin in the World gives a visible control to the Kingdom of Sathan and relieves mankind by sending Light into those dark places of the Earth which are filled with Habitations of Cruelty And by the Convictions that he brings thereby on the Minds and Consciences of men he makes way for the manifestation of the Glory of his Justice in their Condemnation Coming and speaking unto them he leaves them without pretence or excuse Joh. 15. 22. Yet will I not say that God sends the Word for any continuance for these Ends and Designs only For a short time he may do so as our Saviour sending forth his Disciples to Preach supposeth that in some place their message may be totally rejected and thereon appointeth them to shake off the dust of their feet as a Testimony against them or their being left without excuse But these are but secondary and accidental Ends of the Word where it is constantly preached Wherefore God doth not so send it for their sakes alone But on the other side I dare say that where God doth not by any means nor in any degree send his Word there are none of his Flect to be saved for without the Word they can neither be called nor sanctified And if any of them are in any such place as whereunto he will not grant his Word he will by one providence or other snatch them like Brands out of the Fire and convey them under the showers of it And this we find verified by experience every day The Gospel therefore doth not pass up and down the world by chance as we know in how great variety it hath visited and left Nations and People Ages and Times nor is the disposal of it regulated by the Wisdom and Contrivance of men whatever their Work and Duty may be in the Dispensation of it but all this like the falling of the Rain is regulated by the Soveraign Wisdom and Pleasure of God wherein he hath respect only unto the Purpose of his own Eternal Grace 2. He doth according to his Soveraign pleasure call and send persons to the Preaching of it unto those to whom he will grant the Priviledge thereof Every man may not upon his own Head nor can any man upon his own abilities undertake and discharge that work This is the Eternal Rule and Law of the Gospel Whosoever shall call on the name of the Lord shall be saved But how shall men call on him in whom they have not believed And how shall they believe in him of whom they have not heard And how shall they hear without a Preacher And how shall they Preach except they be sent Rom. 10. 13 14 15. that is by
outward Dispensation be continued unto them Isa. 6. 9 10 11. Wherefore the present season and present enjoyment of the Gospel are our Duty to consider and improve for what is the work that therein God hath in hand towards us Is it not to give us our Trial in the use of means as to what shall be our future condition He hath therein undertaken us as his Vineyard as his Husbandry and causeth the Rain to fall upon us and hath done so often and long And who almost doth consider aright how great his concernment is herein would men be so careless negligent formal slothful as they are for the most part under the hearing of the Word if they duely remember'd that it is their Trial for Eternity and they know not how soon it may be over If we lose this season we are gone for ever It is therefore our Wisdom to know whether our fruitfulness in Faith Repentance and Obedience do answer the Rain and Dressing we have had by the Dispensation of the Word The Axe is laid at the Root of the Tree if we bring not forth good Fruit we shall e're long be hewed down and cast into the Fire It is true there is none of us do answer as we ought the Love and Care of God towards us herein nor can we so do When we have done our utmost we are but unprofitable Servants But there is a wide difference between a defect in degrees of Obedience and the neglect of the whole Where the first is we ought to walk humbly in the sense of it and labour after more Perfection And if this defect be great and notable such as is occasioned by our Lusts indulged unto or by sloth and negligence as we can have no evidence of our being approved of God so it is high time to recover our selves by new diligence and holy endeavours or we may be cast in our Trial. But where the latter is where men bring no Fruit meet for Repentance what can they expect but to be finally and totally rejected of God Whereas therefore we have been long most of us under this Trial it is assuredly high time that we call our selves unto a strict account with respect unto it And if upon enquiry we find our selves at a loss which sort of Ground we do belong unto because of our barrenness and leanness unless we are hardened by the deceitfulness of sin we will give our selves no rest until we have better Evidences of our Fruit-bearing We may do well to remember that though the Earth on which the Rain falls is here distributed by the Apostle into two sorts like Jeremiah's Figgs very good and the very bad to one of which every one at last must be joyned yet as to present Effects and Appearances the Ground whereunto the Seed of the Gospel is cast is distributed by our Saviour into four sorts whereof one only brings forth Fruit meet for him by whom it is dressed Matth. 13. There are several ways whereby we may miscarry under our Trial one only whereby we may be accepted namely Fruitfulness of Heart and Life Barrenness under the Dispensation of the Gospel is always accompanied with an increase of sin The Ground which brings not forth Herbs meet for them by whom it is dressed thrusts forth Thorns and Briars Let it be observed that spiritual barrenness never goes alone Abounding in sin will accompany it and doth so It may be it doth not so openly and visibly for a season but all things will tend thereunto and at last it will discover it self Yea there are no sinners like them nor sin like theirs by whom the means of Grace are rejected or not improved The first Generation of great provoking sinners were those of the old World before the Flood Unto these Noah had been a Preacher of Righteousness 2 Pet. 2. 5. In his Ministry did the Spirit of Christ strive with them until God affirmed it should do so no more Gen. 6. 3. but they were disobedient and barren 1 Pet. 3. 19 20. And this issued in those provoking sins which God could not bear withall but brought the Flood upon the world of ungodly The next was these Hebrews unto whom the Gospel had been preached And they proved a Generation no less wicked than that before the Flood insomuch as their own Historian affirms that he verily believed that if the Romans had not come and destroyed them God would have poured Fire and Brimstone on them from Heaven as he did upon Sodom And the third Generation of the same kind are the Apostate Christian Churches whose condition and state is described in the Revelation This is the issue of Barrenness under Gods Culture and Watering and it will be so For 1 When men have rejected the last means of their spiritual healing and restraint of sin what can be expected from them but an outrage in sinning There are three ways whereby God puts a restraint upon sin The first is by the light of a natural Conscience This is born with men in the principle of it and grows into exercise in the improvement of Reason And where the natural workings of it are not prevented and suffocated by the horrible example of Parents and Relations living in Cursing Lying and all manner of Prophaneness it is very useful in Youth to restrain persons from sundry sins It is so I say until Corruptions getting strength and Temptations abounding Custom in sinning takes away the Edge of it and weakens it in its Operation Wherefore 2 when this Restraint is broken through God sets up the Hedge of the Law before the minds of men to deter them from sin And this also hath a great Efficacy with many unto this End at least for a season But neither will meer Conviction from the Law always give Bounds unto the Lusts of men Wherefore 3 the Gospel comes with a different design from them both The utmost of their Aim and Work is but to restrain sin but the Gospel comes to Convert the sinner Their work is to set a damm before the Streams of sin that of the Gospel is to dry up the Spring But if this also as it is in this case be rejected and despised what remains to set any Bounds unto the Lusts of men They will find themselves at liberty to act their own inclinations to the utmost as having cast off all regard to God in all the ways whereby he hath revealed himself Hence you may find more honesty and uprightness a more conscientious abstinence from sin wrongs and injuries more effects of Moral Virtue among Heathens and Mahumetans than among professed Christians or persons who being unprofitable under the Gospel do thereby tacitely reject it No Fields in the world are fuller of Thorns and Briars than those of People Nations Churches who profess themselves to be Christians and are not Suppose two Fields equally barren let one of them be tilled and dressed and the other be let alone left unto its
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
shall see more at large afterwards Chap. 9. 19 20. And if Moses were concerned herein it was as he executed the office of the Priest in an extraordinary manner Therefore the High-Priest offering solemn sacrifices in the name and on the behalf of the People making Attonement for them according to the terms of that Covenant supplyed the place of the Surety thereof And we may observe That How good and glorious soever any thing may appcar to be or really be in the Worship of God or as a way of our coming to him or walking before him if it be not ratified in and by the immediate Suretiship of Christ it must give way unto that which is better it could be neither durable in it self nor make any thing perfect in them that made use of it 2. In what is positively asserted in the words we may observe 1. The Person who is the subject spoken of and that is Jesus He had in general declared the nature of the Priesthood of him who was to have that Office according to the order of Melchisedec But he had not yet in this whole chapter that is from the beginning of this discourse mentioned who that Person was or named him But here he makes application of the whole unto him it is Jesus who in all these things was intended And this he doth suitably unto his design and occasion For two things were in question among the Hebrews 1. What was the Nature of the Office of the Messiah 2. Who was the Person For the first of these he proves unto them from their own acknowledged Principles that he was to be a Priest as also what was the nature of that Priesthood and what would be the necessary consequents of the setting up that office in the Church and the exercise of it this his whole precedent discourse is designed unto Now he asserts the second part of the difference namely that it was Jesus who is this Priest because in him alone do all things concurre that were to be in that Priest and he had now discharged the principal part and Duty of that Office It was sufficient for the Church of the Jews to believe in the Messiah and to own the work of Redemption which he was to accomplish Nor did the meer actual coming of Christ make it absolutely necessary that they should all immediately be obliged to believe him to be the Person Many I doubt not died after his Incartion and went to Heaven without an actual belief that it was He who was their Redeemer But their obligation unto Faith towards that individual person arose from the Declaration that was made of him and the Evidences given to prove him to be the Son of God the Saviour of the world So he tells those unto whom he preached and who saw his miracles if ye believe not that I am he ye shall dye in your sins John 8. 24. It would not now suffice them to believe in the Messiah in general but they were also to believe that Jesus was He or they must perish for their unbelief Howbeit they only were intended who hearing his words and seeing his Miracles had sufficient Evidence of his being the Son God Of others in the same Church this was not as yet required Nor it may be doth our Saviour oblige them immediately unto Faith in this matter only he declares what would be the event with them who upon his Accomplishment of his work in the Earth and the sending of the Holy Ghost after his Ascension whereby he gave the principal Declaration and Evidence of his being the Messiah should continue in their unbelief Hereon and not before the Belief in his individual Person in Jesus the Son of God became the Foundation of the Church so that whoever beleived not in him did die in their sins Wherefore the Apostles immediately upon the coming of the Holy Ghost made this the first and principal subject of their Preaching namely that Jesus was the Christ. See Acts 2 3 4 5. so our Apostle in this place having asserted the Nature of the Office of the promised Messiah makes an application of it unto his Person as he also had done Chap. 2. 9. And we may observe that All the Priviledges Benefits and Advantages of the Offices and Mediation of Christ will not avail us unless we reduce them all unto Faith in his Person Indeed it is not so much what is done though that be unconceivably great as by whom it is done namely Jesus the Son of God God and Man in One Person It is a matter of somewhat a surprizing Nature that divers in these days do endeavour to divert the minds and Faith of men from a Respect unto the Person of Christ. But that the crafts of Satan have made nothing be it never so foolish or impious in Religion to seem strange a man could not but admire how such an Attempt should be either owned or countenanced For my part I must acknowledge that I know no more of Christian Religion but what makes me judge that the principal trouble of Believers in this world lies herein that they can no more fervently love nor more firmly Believe in the Person of Christ than what they have as yet attained unto But this notion hath been vented and carried on among us by Persons who out of an aym after things novel and contrary to the received Faith have suffered themselves to be imposed on by those who have other Principles than what they seem to own For the Socinians denying the Divine Nature of Christ do in the pursuit of that Infidelity their utmost to take the minds of men from a regard unto his Person and would reduce all Religion unto a meer Obedience unto his Commands And indeed there can be no place for that Divine Faith in him trust on him and Love unto him which the Church always professed if it be supposed that he is not God and Man in one Person And their reasonings they are unto this purpose which some represent unto us who yet will not avow that Principle from whence alone they are taken and do rise But so long as we can hold the Head or this great Foundation of Religion that the Lord Christ is the Eternal Son of God which alone gives life and efficacy unto his whole work of Mediation our Faith in all its actings will be reduced unto his Person there it beginneth there it endeth It is Jesus who is this Mediator and Surety of the Covenant in whose Person God Redeemed the Church with his own Blood 2. That which is affirmed of this Person is that he was made a Surety 1. The way whereby he became so is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He was made so So is this word used with respect unto him Chap. 1. 4. of the same importance with another translated appointed Chap. 3. 2. and it signifies what is expressed Chap. 5. 5. The places may be consulted with our exposition of
Fogs that are about him and immediately every thing appears quite in another shape unto him so as indeed he is ready to think he is not where he was His way is plain he is certain of it and all the Region about lies evident under his eye yet is there no alteration made but in the removal of the Mists and Clouds that interrupted his sight So was it with them under the Law The Types and Shadows that they were enclosed in and which were the only medium they had to view spiritual things in represented them not unto them clearly and in their proper shape But they being now removed by the rising of the Sun of Righteousness with healing in his wings in the dispensation of the Gospel the whole mystery of God in Christ is clearly manifested unto them that do believe And the greatness of this priviledge of the Gospel above the Law is unexpressible whereof as I suppose we must speak somewhat afterwards 2. In the plentiful communication of Grace unto the community of the Church For now it is that we receive Grace for Grace or a plentiful effusion of it by Jesus Christ. There was Grace given in an eminent manner unto many holy Persons under the Old Testament and all true Believers had true real saving Grace communicated unto them But the measures of Grace in the true Church under the New Testament do exceed those of the Community of the Church under the Old And therefore as God winked at some things in them as Polygamy and the like which are expresly and severely interdicted under the New nor are consistent with the present administrations of it so are sundry Duties as those of Self-denial readiness to bear the Cross to forsake Houses Lands and Habitations more expresly enjoined unto us than unto them And the Obedience which God requireth in any Covenant or administration of it is proportionable unto the strength which the administration of that Covenant doth exhibit And if those who profess the Gospel do content themselves without any interest in this priviledge of it if they endeavor not for a share in that plentiful effusion of Grace which doth accompany its present administration the Gospel itself will be of no other use unto them but to increase and aggravate their condemnation 3. In the manner of our access unto God Herein much of all that is called Religion doth consist For hereon doth all our outward Worship of God depend And in this the advantages of the Gospel-administration of the Covenant above that of the Law is in all things very eminent Our access now to God is immediate by Jesus Christ with liberty and boldness as we shall afterwards declare Those under the Law were immediately conversant in their whole Worship about outward Typical things the Tabernacle the Altar the Ark the Mercy-seat and the like obscure representations of the presence of God Besides the manner of the making the Covenant with them at Mount Sinai filled them with fear and brought them into bondage so as they had comparatively a servile frame of Spirit in all their Holy Worship 4. In the way of Worship required under each administration For under that which was legal it seemed good unto God to appoint a great number of outward Rites Ceremonies and Observances and these as they were dark in their signification as also in their use and ends so were they by reason of their nature number and severe Penalties under which they were enjoined grievous and burdensom to be observed But the way of Worship under the Gospel is spiritual rational and plainly subservient unto the ends of the Covenant itself so as that the use ends benefits and advantages of it are evident unto all 5. In the Extent of the Dispensation of the Grace of God For this is greatly enlarged under the Gospel For under the Old Testament it was upon the matter confined unto the Posterity of Abraham according to the flesh But under the New Testament it extends it self unto all Nations under Heaven Sundry other things are usually added by our Divines unto the same purpose See Calvin Institut lib. 2. cap. 11. Martyr loc com loc 16. sect 2. Bucan loc 22 c. The Lutherans on the other side insift on two Arguments to prove that not a twofold Administration of the same Covenant but that two Covenants substantially distinct are intended in this Discourse of the Apostle 1. Because in the Scripture they are often so called and compared with one another and sometimes opposed unto one another the first and the last the new and the old 2. Because the Covenant of Grace in Christ is eternal immutable alwayes the same obnoxious unto no alteration no change or abrogation neither can these things be spoken of it with respect unto any administration of it as they are spoken of the Old Covenant To state our thoughts aright in this matter and to give what light we can unto the Truth the things ensuing may be observed 1. When we speak of the Old Covenant we intend not the Covenant of Works made with Adam and his whole Posterity in him concerning which there is no difference or difficulty whether it be a distinct Covenant from the New or no. 2. When we speak of the New Covenant we do not intend the Covenant of Grace absolutely as though that were not before in being and efficacy before the Introduction of that which is promised in this place For it was always the same as to the substance of it from the beginning It passed through the whole dispensation of times before the Law and under the Law of the same nature and efficacy unalterable everlasting ordered in all things and sure All who contend about these things the Socinians only excepted do grant that the Covenant of Grace considered absolutely that is the Promise of Grace in and by Jesus Christ was the onely way and means of Salvation unto the Church from the first entrance of sin But for two Reasons it is not expresly called a Covenant without respect unto any other things nor was it so under the Old Testament When God renewed the Promise of it unto Abraham he is said to make a Covenant with him and he did so but it was with respect unto other things especially the proceeding of the promised Seed from his loins But absolutely under the Old Testament it consisted only in a Promise and as such only is proposed in the Scripture Acts 2. 39. Hebr. 6. 14 15 16. The Apostle indeed says that the Covenant was confirmed of God in Christ before the giving of the Law Gal. 3. 17. And so it was not absolutely in itself but in the Promise and Benefits of it The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or full legal establishment of it whence it became formally a Covenant unto the whole Church was future only and a Promise under the Old Testament For it wanted two things thereunto 1 It wanted its solemn confirmation and establishment by the
so legalized or established as the only Rule of the Worship of the Church the Introduction of this other Covenant on Sinai did not constitute a new way or means of Righteousness Life and Salvation but Believers sought for them alone by the Covenant of Grace as declared in the Promise This follows evidently upon what we have discoursed and it secures absolutely that great fundamental Truth which the Apostle in this and all other his Epistles so earnestly contendeth for namely That there neither is or ever was either Righteousness Justification Life or Salvation to be attained by any Law or the works of it for this Covenant at Mount Sinai comprehended every Law that God ever gave unto the Church but by Christ alone and Faith in him 2. That whereas this Covenant being introduced in the pleasure of God there was prescribed with it a form of outward Worship suited unto that dispensation of times and present state of the Church upon the Introduction of the New Covenant in the fulness of times to be the Rule of all intercourse between God and the Church both that Covenant and all its Worship must be disannulled This is that which the Apostle proves with all sorts of Arguments manifesting the great advantage of the Church thereby These things I say do evidently follow on the preceding Discourses and are the main Truths contended for by the Apostle 4. There remaineth one thing more only to be considered before we enter on the Comparison between the two Covenants here directed unto by the Apostle And this is how this first Covenant became to be an especial Covenant unto that People wherein we shall manifest the reason of its Introduction at that season And unto this end sundry things are to be considered concerning that People and the Church of God in them with whom this Covenant was made which will farther evidence both the nature use and necessity of it 1. This People were the Posterity of Abraham unto whom the Promise was made that in his Seed all the Nations of the earth should be blessed Wherefore from among them was the promised Seed to be raised up in the fulness of time or its proper season From among them was the Son of God to take on him the Seed of Abraham To this end sundry things were necessary 1. That they should have a certain abiding place or Countrey which they might freely inhabit distinct from other Nations and under a Rule or Scepter of their own So it is said of them That the People should dwell alone and not be reckoned among the Nations Numb 23. 9. and the Scepter was not to depart from them until Shilo came Gen. 49. 10. For God had regard unto his own glory in his faithfulness as unto his Word and Oath given unto Abraham not only that they should be accomplished but that their Accomplishment should be evident and conspicuous But if this Posterity of Abraham from among whom the promised Seed was to rise had been as it is at this day with them scattered abroad on the face of the Earth mixed with all Nations and under their Power although God might have accomplished his Promise really in raising up Christ from among some of his Posterity yet could it not be proved or evidenced that he had so done by reason of the confusion and mixture of the People with others Wherefore God provided a Land and Countrey for them which they might inhabit by themselves and as their own even the Land of Canaan And this was so suited unto all the ends of God towards that People as might be declared in sundry instances that God is said to have espied this Land out for them Ezek. 20. 6. He chose it out as most meet for his purpose towards that People of all Lands under Heaven 2. That there should be always kept among them an open Confession and visible Representation of the end for which they were so separated from all the Nations of the World They were not to dwell in the Land of Canaan meerly for secular ends and to make as it were a dumb shew but as they were there maintained and preserved to evidence the faithfulness of God in bringing forth the promised Seed in the fulness of time so there was to be a testimony kept up among them unto that end of God whereunto they were preserved This was the end of all their Ordinances of Worship of the Tabernacle Priesthood Sacrifices and Ordinances which were all appointed by Moses on the Command of God for a testimony of those things which should be spoken afterwards Hebr. 3. 5. These things were necessary in the first place with respect unto the ends of God towards that People 2. It becomes not the Wisdom Holiness and Soveraignty of God to call any People into an especial Relation unto himself to do them good in an eminent and peculiar manner and then to suffer them to live at their pleasure without any regard unto what he had done for them Wherefore having granted unto this People those great Priviledges of the Land of Canaan and the Ordinances of Worship relating unto the great end mentioned he moreover prescribed unto them Laws Rules and Terms of Obedience whereon they should hold and enjoy that Land with all the Priviledges annexed unto the possession thereof And these are both expressed and frequently inculcated in the Repetition and Promises of the Law But yet in the prescription of these terms God reserved the Soveraignty of dealing with them unto himself For had he left them to stand or fall absolutely by the terms prescribed unto them they might and would have uttetly forfeited both the Land and all the Priviledges they enjoyed therein And had it so fallen out then the great end of God in preserving them a separate People until the Seed should come and a Representation thereof among them had been frustrate Wherefore although he punished them for their Transgressions according to the Threatnings of the Law yet would he not bring the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Curse of the Law upon them and utterly cast them off until his great end was accomplished Mal. 4. 4 5 6. 3. God would not take this People off from the Promise because his Church was among them and they could neither please God nor be accepted with him but by Faith therein But yet they were to be dealt withall according as it was meet For they were generally a People of an hard-heart and stiff-necked lifted up with an opinion of their own righteousness and worth above others This Moses endeavoureth by all manner of Reasons and Instances unto the contrary to take them off from in the Book of Deuteronomy Yet was it not effected among the generality of them nor is to this day For in the middest of all their wickedness and misery they still trust to and boast of their own righteousness and will have it that God hath an especial Obligation unto them on that account For this
of the Testator and as it was accompanied with the blood of a Sacrifice whereof we must treat afterwards at large if God will 2 It is such a Covenant as wherein the Covenanter he that makes it bequeatheth his Goods unto others in the way of a Legacy For this is done by Christ herein as we must also declare afterwards Wherefore our Saviour calls this Covenant the New Testament in his Blood This the word used by the Apostle doth properly signifie and it is evident that he intends not a Covenant absolutely and strictly so taken With respect hereunto the first Covenant is usually called the Old Testament For we intend not thereby the Books of Scripture or Oracles of God committed unto the Church of the Jews which yet as we have observed are once called the Old Testament 2 Cor. 3. 14. but the Covenant that God made with the Church of Israel at Sinai whereof we have spoken at large And this was called a Testament for three Reasons 1. Because it was confirmed by death that is the death of the Sacrifices that were slain and offered at its solemn establishment So faith our Apostle The first Testament was not dedicated without blood Chap. 9. 15. But there is more required hereunto for even a Covenant properly and strictly so called may be confirmed with Sacrifices Wherefore 2. God did therein make over and grant unto the Church of Israel the good things of the Land of Canaan with the Priviledges of his Worship 3. The principal Reason of this denomination the Old Testament is taken from its being typically significative of the Death and Legacy of the great Testator as we have shewed We have treated somewhat before concerning the Nature of the New Testament as considered in distinction from and opposition unto the Old I shall here only briefly consider what concurreth unto the constitution of it as it was then future when this Promise was given and as it is here promised And three things do concur hereunto 1. A Recapitulation Collection and Confirmation of all the Promises of Grace that had been given unto the Church from the beginning even all that was spoken by the mouth of the holy Prophets that had been since the world began Luke 1. 70. The first Promise contained in it the whole essence and substance of the Covenant of Grace All those afterwards given unto the Church on various occasions were but explications and confirmations of it In the whole of them there was a full declaration of the wisdom and love of God in sending his Son and of his grace unto Mankind thereby And God solemnly confirmed them with his Oath namely that they should be all accomplished in their appointed season Whereas therefore the Covenant here promised included the sending of Christ for the accomplishment of those Promises they are all gathered into one head therein It is a constellation of all Promises of Grace 2. All these Promises were to be reduced into an actual Covenant or Testament two ways 1. In that as unto the accomplishment of the grace principally intended in them they received it in the sending of Christ and as to the confirmation and establishment of them for the communication of grace unto the Church they received it in the death of Christ as a Sacrifice of Agreement or Attonement 2. They are established as the Rule and Law of Reconciliation and Peace between God and man This gives them the nature of a Covenant For a Covenant is the solemn expression of the terms of Peace between various Parties with the confirmation of them 3. They are reduced into such form of Law as to become the only Rule of the Ordinances of Worship and Divine Service required of the Church Nothing unto these ends is now presented unto us or required of us but what belongeth immediately unto the administration of this Covenant and the grace thereof But the Reader must consult what hath been discoursed at large unto this purpose on the 6th verse And we may see from hence what it is that God here promiseth and foretelleth as that which he would do in the days that were coming For whereas they had the Promise before and so virtually the grace and mercy of the New Covenant it may be enquired what is yet wanting that should be promised solemnly under the name of a Covenant For the full resolution of this question I must as before refer the Reader unto what hath been discoursed at large about the two Covenants and the difference between them on ver 6. Here we may briefly name some few things sufficient unto the exposition of this place As 1. All those Promises which had before been given out unto the Church from the beginning of the world were now reduced into the form of a Covenant or rather of a Testament The name of a Covenant is indeed sometimes applied unto the Promises of Grace before or under the Old Testament But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word used in all those places denoteth only a free gratuitous Promise Gen. 9. 9. Chap. 17. 4. But they were none of them nor all of them together reduced into the form of a Testament which they could not be but by the death of the Testator And what blessed Priviledges and Benefits were included herein hath been shewed before and must yet further be insisted on in the Exposition of the 9th Chapter if God permit 2. There was another Covenant superadded unto the Promises which was to be the immediate Rule of the Obedience and Worship of the Church And according unto their observance of this superadded Covenant they were esteemed to have kept or broken Covenant with God This was the Old Covenant in Sinai as hath been declared Wherefore the Promises could not be in the form of a Covenant unto the People inasmuch as they could not be under the power of two Covenants at once and those as it afterwards appeared absolutely inconsistent For this is that which our Apostle proves in this place namely That where the Promises were brought into the form and had the use of a Covenant unto the Church the former Covenant must needs disappear or be disannulled Only they had their place and efficacy to convey the benefits of the grace of God in Christ unto them that did believe but God here foretelleth that he will give them such an order and efficacy in the administration of his grace as that all the fruits of it by Jesus Christ shall be bequeathed and made over unto the Church in the way of a Solemn Covenant 3. Notwithstanding the Promises which they had received yet the whole System of their Worship sprang from and related unto the Covenant made at Sinai But now God promiseth a new state of spiritual Worship relating only unto the Promises of grace as brought into the form of a Covenant The New Covenant as recollecting into one all the Promises of Grace given from the foundation of the World accomplished in the actual
Moses the curse and stroke of the Law Hereon the waters of Life flowed from him for the quickning and refreshment of the Church 1 Cor. 10. 3 4. Thus was the Lord Christ All and in All from the beginning And as the general design of the whole structure of the Tabernacle with all that belonged thereunto was to declare that God was reconciled to sinners with a blessed provision for the glory of his Holiness and the honour of the Law which is in and by Jesus Christ alone so every thing in it directed unto his Person or his Grace or some Act of his Mediation And two things do now attend all these institutions 1 As they are interpreted by Gospel Light they are a glorious representation of the wisdom of God and a signal confirmation of saith in him who was prefigured by them 2 Take them in themselves separated from this end and they give no representation of any one holy property of the nature of God nothing of his wisdom Goodness Greatness Love or Grace but are low and carnal base and beggarly And that we may have a due apprehension of them some things in general concerning them may be considered 1. The whole Scheme Frame Fashion Use and Service of the Tabernacle with all that belonged thereunto was a meer arbitrary effect of the soveraign will and pleasure of God Why he would by this way and by these means declare himself appeased unto the Church and he would graciously dwell amongst them why he would by them type out and prefigure the incarnation and mediation of Christ no other reason can be given but his own will which in all things is to be adored by us Other wayes and means unto the same ends were not wanting unto divine wisdom but this in the good pleasure of his will he determined on In the supreme authority of God was the Church absolutely to acquiesce whilest it was obliged unto the observation of these ordinances and other reason of them they could not give And whereas their use is now utterly ceased yet do they abide on the Holy Record as some think the fabrick of Heaven and Earth shall do after the final judgment to be monuments of his wisdom and soveraignty But the principal ends of the preservation of this memorial in the sacred Record are two 1 That it may be a perpetual Testimony unto the praescience faithfulness and power of God His infinite praescience is testified unto in the prospect which therein he declares himself to have had of the whole future frame of things under the Gospel which he represented therein His faithfulness and power in the accomplishment of all these things which were prefigured by them 2 That it might testifie the abundant Grace and Goodness of God unto the Church of the new Testament which enjoyeth the substance of all those spiritual things whereof of old he granted only the Types and shadows Wherefore 2. It must be acknowledged that the Instruction given by these things into the mysteries of the will of God and consequently all those teachings which were influenced and guided by them were dark obscure and difficult to be rightly apprehended and duly improved Hence the way of Teaching under the old Testament was one reason for the abolishing of that Covenant that a more effectual way of instruction and Illumination might be introduced This is declared at large in the exposition of the preceding chapter There was need for them all to go up and down every one unto his Brother andevery one unto his Neighbour saying know the Lord. For the true knowledge of him and of the mysteries of his will was by these means very difficultly to be obtained And now the Jews have lost all that prospect unto the promised seed which their forefathers had in these things it is sad to consider what work they make with them They have turned the whole of all legal institutions into such an endless scrupulous superstitious observance of carnal Rites in all imaginable circumstances as never became the divine wisdom to appoint as is marvellous that any of the race of mankind should enbondage themselves unto Yea now all things are plainly fullfilled in Christ some among our selves would have the most of them to have represented Heaven and the Planets the fruits of the Earth and I know not what besides But this was the way which the infinite wisdom of God fixed on for the instruction of the Church in the state then allotted unto it 3. This instruction was sufficient unto the end of God in the edification and salvation of them that did believe For these things being diligently and humbly enquired into they gave that Image and Resemblance of the work of Gods Grace in Christ which the Church was capable of in that state before its actual accomplishment Those who were wise and holy among them knew full well that all these things in general were but Types of better things and that there was something more designed of God in the Pattern shewed unto Moses than what they did contain For Moses made and did all things for a Testimony unto what should be spoken afterwards chap. 3. 5. In brief they all of them believed that through the Messiah the promised seed they should really receive all that Grace Goodness Pardon Mercy Love Favour and Priviledges which were testified unto in the Tabernacle and all the Services of it And because they were not able to make distinct particular applications of all these things unto his mediatory actings their faith was principally fixed on the person of Christ as I have elswhere demonstrated And with respect unto him his sufferings and his glory they diligently enquired into these things 1 Pet. 1. 11. And this was sufficient unto that faith and obedience which God then required of the Church For 4. Their diligent enquiry into these things and the meaning of them was the principal exercise of their faith and subjection of soul unto God For even in these things also did the Spirit testify beforehand the sufferings of Christ and the Glory that did ensue And as the exercise of faith herein was acceptable unto God so the discoveries of Grace which they received therein were refreshing unto their souls For hereby they often saw the King in his Beauty and beheld the pleasant land which was far off Isa. 33. 17. 5. That worship which was outwardly performed in and by these things was full of Beauty and Glory 2 Cor. 3. It was also suited to beget a due reverence of the Majesty and Holiness of God It was God's way of worship It was God's order and so had characters of divine wisdom upon it Wherefore although the People were originally obliged unto the observance of it by the meer soveraign will and pleasure of God yet the things themselves were so beautiful and glorious as nothing but the substance of the things themselves in Christ could excel This made the Devil as it were steal away so many
in their own vertue and power But unto that of Christ he assigns eternal things as he speaks immediately he hath procured for us eternal Redemption The eternal Salvation and Glory of the Church was procured by the Priesthood of Christ or Christ himself in the discharge of that office and were not so by the Levitical Priests These things are true but not the meaning at least not the whole meaning of the Apostle in this place For 1. This confines the relation of the Priesthood of Christ in this place unto the effects of it only and excludes the consideration of his sacerdotal actings in the great sacrifice of himself For this was not now to come but was already past and accomplished But this is so far from being excluded by the Apostle as that it is principally intended by him This is evident from the words ensuing wherein the Tabernacle is described in which he was thus an High Priest of Good things to come For this was his humane nature wherein he offered himself as we shall see 2. He doth not in this place compare together and oppose the future state of Glory which we shall have by Christ with and unto the state of the Church in this world under the old Testament which were not equal nor would be cogent unto his purpose seeing the Saints of old were also made Partakers of that Glory But he compares the present state of the Church the Priviledges Advantages and Grace which it enjoyed by the Priesthood of Christ with what it had by the Aaronical Priesthood For the fundamental Principle which he confirms is that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or present Perfection of the Church is the effect of the Priesthood of Christ. Wherefore the Apostle expresseth these things by that notion of them which was received under the old Testament and in the Church of the Hebrews namely the Good things to come That is they were so from the beginning of the world or the giving of the first promise Things which were fore-signifyed by all the ordinances of the Law and which thereon were the desire and expectation of the Church in all preceding ages The things which all the Prophets foretold and which God promised by them directing the faith of the Church unto them In brief all the Good things in spiritual Redemption and Salvation which they looked for by the Messiah are here called the Good things to come Of these things Christ was now come the High Priest the Law having only the shadow and not so much as the perfect Image of them chap. 10. 1. And these things may be referred unto two Heads 1. Those wherein the actual Administration of his Office did consist For as we said he was the High Priest of the duties of his own office he by whom they were performed These in general were his Oblation and Intercession For although his Intercession be continued in Heaven yet was it begun on the earth as his oblation was offered on the earth but it is continued in Heaven as unto the perpetual exercise of it The whole preparation unto and actual oblation of himself was accompanied with most fervent and effectual Intercessions chap. 5. 7. And such was his solemn Prayer recorded Ioh. 17. These things themselves in the first Place were the Good things to come For these they were which were designed in and the substance of the first promise as also of all those which were afterwards given for the confirmation of the faith of the Church therein These did all the legal Institutions direct unto and represent And that they are here intended by the Apostle he plainly declares in the next verse For with respect unto these Good things to come he opposeth his own blood and sacrifice with the Atonement he made thereby unto the blood of Bulls and of Goats with whatever could be effected thereby 2. The effects of these Sacerdotal actings are also intended For these also are reckoned hereunto in the close of the next verse in the Instance of one of them namely eternal Redemption which is comprehensive of them all And these also were of two sorts 1. Such as immediately respected God himself Of this nature was the Atonement and Reconciliation which he made by his blood and peace with God for sinners thereon See 2 Cor. 5. 19 20. Ephes. 2. 14 15 16. 2. The Benefits which hereon are actually collated on the Church whereby it is brought into its consummate state in this world What they are we have discoursed at large on chap. 7. 11. These therefore are the Good things to come consisting in the bringing forth and accomplishing the glorious effects of the hidden wisdom of God according unto his promises from the beginning of the world in the sacrifice of Christ with all the benefits and priviledges of the Church in Righteousness Peace and Spiritual Worship which ensued thereon And we may observe 1. These things alone were the true and real Good things that were intended for and promised unto the Church from the beginning of the world The Iews had now utterly lost the true notion of them which proved their ruine and yet do they continue in the same fatal mistake unto this day They found that great and glorious things were spoken of by all the Prophets to be brought in at the coming of the Messiah And the Hope of Good things to come they lived upon and continue yet so to do But being carnal in their own minds and obstinately fixed unto the desire of earthly things they fancied them to consist in things quite of another nature Honour Riches Power a Kingdom and Dominion on the earth with a possession of the wealth of all nations were the Good things which they hoped were to come As to Reconciliation and Peace with God by a full and perfect Atonement for Sin Righteousness Deliverance from spiritual Adversaries with an holy worship acceptable unto God they are things which they neither desired nor regarded Wherefore choosing the world and the things of it before these which are spiritual and Heavenly unto the world they are left and the curse which it lieth under And it is to be feared that some others also have deceived themselves with carnal apprehensions of the Good things if not of the Priesthood yet of the Kingdom of Christ. 2. These things alone are absolutely Good unto the Church all other things are good or evil as they are used or abused Outward Peace and Prosperity are Good in themselves but oftentimes they prove not so to the Church Many a time have they been abused unto its great disadvantage They are not such things as are too earnestly to be desired for who knows what will be the end of them But these things are absolutely Good in every state and condition 3. So excellent are these Good things as that the performance and procuring of them was the cause of the coming of the Son of God with his susception and discharge of his
afterwards 7 This Imagination is destructive of the principal design and Argument of the Apostle For he proves the Imperfection of the Sacrifices of the Law and their insufficiency to consummate the Church from their annual Repetition affirming that if they could have perfected the Worshippers they would have ceased to have been offered Yet was that Sacrifice which he respects repeated only once a year But on this Supposition the Sacrifice of Christ must be offered always and never cease to be actually offered which reflects a greater Imperfection on it then was on those which were repeated only once a year But the Apostle expresly affirms that the Sacrifice which could effect its End must cease to be offered Chap. 10. 2. Whereas therefore by One offering he hath for ever perfected them that are Sanctified he doth not continue to offer himself though he doth so to appear in the Presence of God to make Application of the Vertue of that One offering unto the Church The Expositors of the Roman Church do raise an Objection on this place for no other End but that they may return an Answer unto it perniciously opposite unto and destructive of the Truth here taught by the Apostle though some of them do acknowledge that it is capable of another answer But this is that which they principally insist upon as needful unto their present Cause They say therefore that if Christ cease to offer himself then it seems that his Sacerdotal Office ceaseth also For it belongs unto that office to offer Sacrifices continually But there is no force in this Objection For it belongs to no Priest to offer any other or any more Sacrifices but what were sufficient and effectual unto the End of them and their office And such was the One Sacrifice of Christ. Besides though it be not actually repeated yet it is vertually applyed always and this belongs unto the present discharge of his Sacerdotal Office So doth also his Appearance in Heaven for us with his Intercession where he still continues in the actual exercise of his Priesthood so far as is needful or possible But they have an Answer of their own unto their own Objection They say therefore that Christ continueth to offer himself every day in the Sacrifice of the Mass by the hands of the Priests of their Church And this Sacrifice of him though it be unbloody yet is a true real Sacrifice of Christ the same with that which he offered on the Cross. It is better never to raise Objections then thus to answer them For this is not to expound the words but to dispute against the Doctrine of the Apostle As I shall briefly evince 1. That the Lord Christ hath by the One offering of himself for ever perfected them that are Sanctified is a Fundamental Article of Faith Where this is denied or overthrown either directly or by just Consequence the Church is overthrown also But this is expresly denied in the Doctrine of the frequent Repetition of his Sacrifice or of the offering of himself And there is no Instance wherein the Romanists do more expresly oppose the Fundamental Articles of Religion 2. The Repetition of Sacrifices arose solely from their Imperfection as the Apostle declares Chap. 10. 2. And if it undeniably proved an Imperfection in the Sacrifices of the Law that they were repeated once every year in one place only how great must the Imperfection of the Sacrifice of Christ be esteemed if it be not effectual to take away Sin and perfect them that are Sanctified unless it be repeated every day and that it may be in a thousand Places 3. To say that Christ offereth himself often is expresly and in Terms contradictory to the Assertion of the Apostle Whatever therefore they may apprehend of the offering of him by their Priests yet most certain it is that he doth not every day offer himself But as the Faith of the Church is concerned in no offering of Christ but that which he offered himself of himself by the eternal Spirit once for all so the pretence to offer him often by the Priests is highly Sacrilegious 4. The infinite actings of the Divine Nature in Supporting and Influencing of the Humane the inexpressible Operation of the Holy Ghost in him unto such a peculiar acting of all Grace especially of Zeal unto the Glory of God and compassion for the Souls of men as are inimitable unto the whole Creation were required unto the offering of himself a Sacrifice of a sweet smelling Savour unto God And how can a poor sinful Mortal man such as are the best of their Priests pretend to offer the same Sacrifice unto God 5. An unbloody Sacrifice is 1 A Contradiction in it self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the only Sacrifice which the Apostle treats of is victimae mactatio as well as victimae mactatae oblatio It is a Sacrifice by death and that by blood-shedding other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there never was any 2 If it might be supposed yet is it a thing altogether useless For without shedding of Blood there is no Remission The Rule I acknowledge is firstly expressed with respect unto legal Sacrifices and Oblations Yet is it used by the Apostle by an Argument drawn from the Nature and End of those Institutions to prove the necessity of blood-shedding in the Sacrifice of Christ himself for the Remission of Sin An unbloody Sacrifice for the Remission of Sin overthrows both the Law and the Gospel 3 It is directly contrary unto the Argument of the Apostle in the next verse wherein he proves that Christ could not offer himself often For he doth it by affirming that if he did so then must he often suffer that is by the Effusion of his Blood which was absolutely necessary in and unto his Sacrifice Wherefore an unbloody Sacrifice which is without Suffering whatever it be is not the Sacrifice of Christ. For if he be often offered he must often suffer as the Apostle affirms Nor is it unto any Purpose to say that this unbloody Sacrifice of the Mass receiveth its Vertue and Efficacy from the One Sacrifice of Christ on the Cross as it is pleaded by the defenders of it For the Question is not what value it hath nor whence it hath it but whether it be the Sacrifice of Christ himself or no. To sum up the substance of this whole Controversie The Sacrifice or Offering of Christ was 1 By Himself alone through the eternal Spirit 2 Was of his whole Humane Nature as to the matter of it He made his Soul an offering for Sin 3 Was by Death and Bloodshedding whereon its entire Efficacy as unto Attonement Reconciliation and the Sanctification of the Church do depend 4 Was once only offered and could be so no more from the Glory of his Person and the Nature of the Sacrifice it self 5 Was offered with such glorious internal actings of Grace as no Mortal creature can comprehend 6 Was accompanied with his bearing the
And these if any might be made perfect by the Sacrifices of the Law namely those that came unto God by them or through the use of them according unto his institution 3. That wherein the Law failed as unto the appearance it made of the Expiation of sin was that it could not effect it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Absolutely compleatly and for ever It made an expiation but it was temporary only not for ever It did so both in respect unto the consciences of the worshippers and the outward effects of its Sacrifices Their effect on the consciences of the Worshippers was temporary for a sense of sin returned on them which forced them unto a Repetition of the same Sacrifices again as the Apostle declares in the next verse And as unto the outward effects of them they consisted in the removal of temporal punishments and judgments which God had threatned unto the transgressors of the old Covenant This they could reach unto but no further To expiate sin fully and that with respect unto eternal punishment so as to take away the guilt of sin from the consciences and all punishments from the persons of men which is to perfect them for ever which was done by the Sacrifice of Christ this they could not do but only represent what was to be done afterwards If any shall think meet to retain the ordinary distinction of the words and refer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to what goes before so taking the word Adverbially they offered them year by year continually then the necessity of the Annual Repetition of those Sacrifices is intended in it This they did and this they were to do always whilst the Tebernacle was standing or the Worship of the Law continued And from the whole verse sundry things may be observed 1. Whatever hath the least Representation of Christ or Relation unto him the obscurest way of teaching the things concerning his Person and Grace whilest it is in force hath a Glory in it He alone in himself originally bears the whole Glory of God in the Worship and Salvation of the Church and he gives Glory unto all institutions of Divine Worship The Law had but a shadow of Him and his Office yet was the Ministration of it Glorious And much more is that of the Gospel and its ordinances so if we have faith to discern their relation unto him and experience of his exhibition of himself and the benefits of his mediation unto us by them Without this they have no Glory whatever order or pomp may be applied unto their outward Administration 2. Christ and his Grace were the only good things that were absolutely so from the foundation of the world or the giving of the first Promise In and by them there is not only a Deliverance from the curse which made all things evil and a Restoration of all the good that was lost by sin in a sanctified blessed use of the Creatures but an Encrease and Addition is made unto all that was good in the State of Innocency above what can be expressed Those who put such a valuation on the meaner uncertain enjoyment of other things as to judge them their Good things their Goods as they are commonly called so as not to see that all which is absolutely good is to be found in him alone much more they who seem to judge almost all things Good besides and Christ with his Grace Good for nothing will be filled with the fruit of their own wayes when it is too late to change their minds 3. There is a great difference between the shadow of good things to come and the good things themselves actually exhibited and granted unto the Church This is the Fundamental difference between the two Testaments the Law and the Gospel from whence all others do arise and whereinto they are resolved Some when they hear that there was Justification Sanctification and Eternal Life to be obtained under the Old Covenant and its administrations by vertue of the Promise which they all had respect unto are ready to think that there was no material difference between the two Covenants I have spoken at large hereunto in the 8th chapter I shall now only say that he who sees not who finds not a Glory excellency and satisfaction producing peace rest and joy in his soul from the actual exhibition of these good things as declared and tendred in the Gospel above what might be obtained from an obscure representation of them as future is a stranger unto Gospel Light and Grace 4. The principal interest and design of them that come to God is to have assured Evidence of the perfect Expiation of sin This of Old they came unto God by the Sacrifices of the Law for which could only represent the way whereby it was to be done Until assurance be given hereof no Sinner can have the least Encouragement to approach unto God For no guilty person can stand before him Where this foundation is not laid in the soul and Conscience all attempts of Access unto God are presumptuous This therefore is that which the Gospel in the first place proposeth unto the Faith of them that do receive it 5. What cannot be effected for the Expiation of Sin at once by any Duty or Sacrifice cannot be effected by its reiteration or repetition Those generally who seek for Attonement and Acceptation with God by their own Duties do quickly find that no one of them will effect their desire Wherefore they place all their confidence in the repetition and multiplication of them what is not done at one time they hope may be done at another what one will not do many shall But after all they find themselves mistaken For 6. The Kepetition of the same Sacrifices doth of it self demonstrate their insufficiency unto the end sought after Wherefore those of the Roman Church who would give countenance unto the Sacrifice of the Masse by assirming that it is not another Sacrifice but the very same that Christ himself offered do prove if the Argument of the Apostle here insisted on be good and cogent an insufficiency in the Sacrifice of Christ for the expiation of sin For so he affirms it is with all Sacrifices that are to be repeated whereof he esteems the repetition it self a sufficient demonstration 7. God alone Limiteth the ends and efficacy of his own Institutions It may be said that if these Sacrifices did not make perfect them that came unto God by them then their so coming unto him was lost labour and to no purpose But there were other ends and other uses of this their coming unto God as we have declared and unto them all they were effectual There never was there never shall be any loss in what is done according unto the Command of God Other things however we may esteem them are but Hay and Stubble which have no power or efficacy unto any Spiritual ends VERSE II III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THe Syriack Translation refers that unto the
renewed participation of the thing Signified is the only use of the frequent repetition of the Sign So renewed Acts of Faith and Repentance are continually necessary upon the incursions of new acts of sin and defilement But by none of these is there any attonement made for sin or an expiation of it only the one the great Sacrifice of Attonement is applyed unto us not to be repeated by us But the Apostle treats only of that we mentioned in the first place the efficacy of Sacrifices to make Reconciliation and Attonement for sin before God which the Jews expected from them And actings towards God need no repetition to make Application of them unto him Wherefore God himself being the only object of Sacrifices for the Expiation of sin what cannot be effected towards him and with him by one and at once can never be done by Repetition of the same Supposing therefore the end of Sacrifices to be the making of Attonement with God for sin and the procurement of all the priviledges wherewith it is accompanied which was the faith of the Jews concerning them and the Repetition of them doth invincibly prove that they could not of themselves effect what they were applyed unto or used for especially considering that this repetition of them was enjoyned to be perpetual whilst the Law continued in force If they could at any time have perfected the Worshippers they would have ceased to be offered for unto what end should that continuance serve To abide in a shew or pretence of doing that which is done already doth no way answer the wisdom of Divine Institutions And we may see herein both the obstinacy and miserable state thereon of the present Jews The Law doth plainly declare that without Attonement by blood there is no Remission of sins to be obtained This they expect by the sacrifices of the Law and their frequent repetition not by any thing which was more perfect and which they did represent But all these they have been utterly deprived of for many Generations and therefore must all of them on their own principles dye in their sins and under the Curse The woful superstitious follies whereby they endeavour to supply the want of those Sacrifices are nothing but so many Evidences of their obstinate blindness And it is hence also evident that the superstition of the Church of Rome in their Masse wherein they pretend to offer and every day to repeat a propitiatory Sacrifice for the sins of the living and the dead doth evidently demonstrate that they disbelieve the efficacy of the one Sacrifice of Christ as once offered for the expiation of sin For if it be so neither can it be repeated nor any other used for that end if we believe the Apostle The remaining words of this verse confirm the Argument insisted on namely that these Sacrifices would have ceased to be offered if they could have made the Church perfect for saith he the worshippers being once purged they should have had no more conscience of Sin And we must enquire 1. who are intended by the worshippers 2. what it is to be purged 3. what is the effect of this purging in having no more conscience of sins 4. How the Apostle proves his intention hereby The Worshippers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Comers in the Verse foregoing And in neither place the Priests who offered the Sacrifices but the people for whom they were offered are intended They it was who made use of these Sacrifices for the Expiation of Sin Concerning these persons it is supposed that if the Sacrifices of the Law could make them perfect then would they have been purged wherefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the effect of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be purged of being made perfect For the Apostle supposeth the Negation of the latter from the Negation of the former If the Law did not make them perfect then were they not purged This Sacred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 respects either the guilt of Sin or the filth of it The one is removed by Justification the other by Sanctification The one is the effect of the Sacerdotal actings of Christ towards God in making attonement for Sin the other of the application of the Virtue and Efficacy of that Sacrifice unto our Souls and Consciences whereby they are purged cleansed renewed and changed It is the purging of the first sort that is here intended such a purging of Sin as takes away the Condemning Power of Sin from the Conscience on the account of the guilt of it If they had been purged as they would have been had the Law made the Comers unto its Sacrifices perfect that is if there had been a compleat Expiation of Sin made for them And the supposition denyed hath its qualification and limitation in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 once By this word he expresseth the efficacy of the Sacrifice of Christ which being one at once effected what it was designed unto And it doth not design only the doing of a thing at one time but the so doing of it as that it should never more be done That these Worshippers were not thus purged by any of the Sacrifices which were offered for them the Apostle proves from hence because they had not the necessary effect and consequence of such a Purification For if they had been so purged they would have had no more conscience of sins but that they had so he proves in the next Verse from the Legal Recognition that was made of them every year And if they had had no more conscience of Sin there would have been no need of offering Sacrifices for their Expiation any more 1. The Introduction of the Assertion is by the Particles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because that which directs unto the Argument that is in the words they would have ceased to be offered because their end would have been accomplished and so themselves taken away 2. On the Supposition made there would have been an alteration made in the state of the Worshippers When they came unto the Sacrifices they came with conscience of Sin This is unavoidable unto a Sinner before Expiation and Attonement be made for it Afterwards if they were purged it should be so no more with them they should no more have conscience of Sin They should no more have conscience of Sin or rather they should not any more or farther have any conscience of Sins or they should have no conscience of Sins any more The meaning of the word is singularly well expressed in the Syriack Translation They should have no conscience agitating tossing disquieting perplexing for Sins no conscience judging and condemning their persons for the Guilt of Sin so depriving them of Solid Peace with God It is conscience with respect unto the Guilt of Sin as it binds over the Sinner unto punishment in the judgment of God Now this is not to be measured by
day whereas he Offered but once so as that the repetition of it is destructive unto it The other is that of the Socinians who would have the Offering and Sacrifice of Christ to be only his appearance before God to receive power to keep us from the punishment of sin upon his doing of the Will of God in the World But the words are express as unto the Order of these things namely that he Offered his Sacrifice for sins before his Exaltation in Glory or his sitting on the Right Hand of God And herein doth the Apostle give Glory unto that Offering of Christ for sins in that it perfectly accomplished what all Legal Sacrifices could not effect This therefore is the only repose of troubled Souls 3. The consequent hereof on the part of Christ is two fold 1. What immediately ensued on this Offering of his Body ver 12. 2. What continueth to be his state with respect thereunto both of them evidencing Gods high approbation and acceptance of his person and what he had done as also the Glory and Efficacy of his Office and Sacrifice above those of the Law wherein no such Priviledge nor Testimony was given unto them upon the discharge of their Office 1. The immediate consequent of his Offering was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he sat down on the Right Hand of God This Glorious Exaltation of Christ hath been spoken unto and opened before on Ch. 7. 3. Ch. 8. 1. Here it includes a double opposition unto and preference above the State of the Legal Priests upon their Oblations For although the High-Priest in his Anniversary Sacrifice for the Expiation of sin did enter into the most Holy Place where were the visible pledges of the presence of God yet he stood in a posture of humble Ministration he sate not down with any appearance of Dignity or Honour Again his abode in the Typical Holy Place was for a short season only but Christ sate down at the Right Hand of God for ever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in perpetuum in an unalterable state and condition He sate down never to Offer Sacrifice any more And this is the highest pledge the highest assurance of those two things which are the Pillars and principal Foundations of the Faith of the Church 1. That God was absolutely pleased satisfied and highly glorified in and by the Offering of Christ. For had it not been so the Humane Nature of Christ had not been immediately exalted into the highest Glory that it was capable of See Eph. 5. 1 2. Phil. 2. 7 8 9. 2. That he had by his Offering perfectly Expiated the Sin of the World so as that there was no need for ever of any other Offering or Sacrifice unto the end 1. Faith in Christ doth joyntly respect both his Oblation of himself by Death and the Glorious Exaltation that ensued thereon He so Offered one Sacrifice for sin as that thereon he sate down on the Right Hand of God for ever Neither of these separately is a full Object for Faith to find rest in both in conjunction are a Rock to fix it on And 2. Christ in this Order of things is the great exemplar of the Church He suffered and then entred into Glory If we suffer with him we shall also reign with him ver 13. From henceforth expecting till his Enemies be made his Footstool So that 2. The state and condition of Christ after his sitting down at the Right Hand of God not absolutely but with respect unto his Enemies is declared in these words The whole Testimony is taken from Psal. 110. 1. and here explained in these Verses It is produced in the Confirmation of what the Apostle asserts concerning the impossibility as well as the needlesness of the Repetition of his Sacrifice For as it was no way necessary as in the Verses following he declares so it is impossible in his present state and condition which was Ordained for him from the beginning This was that he should sit at the Right Hand of God expecting his Enemies to be made his Footstool that is a state of Majesty and Glory But Offer himself he could not without suffering and dying whereof in this state he is no way capable And besides as was before Observed it is an evidence both of the dignity and eternal efficacy of his own Sacrifice whereon at once his Exaltation did ensue I acknowledge my thoughts are inclined unto a peculiar Interpretation of this place though I will not oppose absolutely that which is commonly received though in my judgment I prefer this other before it The Assertion is introduced by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 henceforth say we as unto what remains that is of the dispensation of the personal Ministry of Christ. He was here below he came unto his own he dwelt amongst them that is in the Church of the Hebrews some very few believed on him but the generality of the people the Rulers Priests Guides of the Church engaged against him persecuted him falsly accused him killed him hanged him on a Tree Under the Veil of their Rage and Cruelty he carried on his work of making his Soul an Offering for sin or taking away sin by the Sacrifice of himself Having fulfilled this Work and thereby wrought out the Eternal Salvation of the Church he sits down on the Right Hand of God In the mean time those stubborn Enemies of his who hated rejected and slew him continued raging in the fierceness of their implacable tumults against him and them that believed in him They hated his Person his Office his Work his Gospel many of them expresly sinning against the Holy Ghost Yet did they Triumph that they had prevailed against him and destroyed him as some of their accursed posterity do to this day It was the Judgment of God that those his obstinate Enemies should by his power be utterly destroyed in this World as a pledge of the Eternal Destruction of those who will not believe the Gospel That this was the end whereunto they were designed himself declares Matt. 22. 7. Luke 19. 24. Those mine Enemies that would not have me reign over them bring them hither and slay them before my face After our Lord Christ left this World there was a mighty Contest between the dying Apostate Church of the Jews and the rising Gospel Church of Believers The Jews boasted on their success in that by fraud and cruelty they had destroyed him as a Malefactor The Apostles and the Church with them gave Testimony unto his Resurrection and Glory in Heaven Great expectation there was what would be the end of these things which way the Scale would turn After a while a visible and glorious determination was made of this controversie God sent forth his Armies and destroyed these Murderers burning up their City Those Enemies of the King which would not have him to Reign over them were brought forth and slain before his face so were all his Enemies made his Footstool I
be but by the Imputation of his Righteousness unto us they do virtually overthrow the very Foundation of that state of Perfection which God had designed to bring his Church unto This the Levitical Priesthood could not effect for the Reason given in the words following For under it the People received the Law It could do no more but what the Law could do but that could not make us Righteous because it was weak through the Flesh. And by the deeds of the Law no Man can be Justified It may be said that Believers had this Righteousness under the Levitical Priesthood or they could not have had a good Report through Faith namely this Testimony That they pleased God Answ. 1. Our Apostle doth not deny it yea he proves it at large by manifold Instances Chap. 11. that they had it Only he denies that they had it by virtue of the Levitical Priesthood or any Duties of the Law He speaks not of the thing it self with respect unto the Persons of Believers under the Old Testament but of the cause and means of it What they had of this kind was by virtue of another Priesthood which therefore was to be introduced and the other which could not effect it was therefore to be removed He denies not Persection unto Persons under the Levitical Priesthood but denies that they were made Partakers of it thereby 2. They had this Righteousness really and as to the Benefits of it but had it not in that Clearness and Evidence of its Nature Cause and Effects as it is now revealed in the Gospel Hence although their Interest in it was sufficient to secure their Eternal Concernments yet they had it not in such a way as was required unto this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this Life For we know how great a Portion of the perfect state of the Gospel consists in a clear Apprehension that Christ is and how he is our Righteousness whereon the main of our present Comforts do depend The great Enquiry of the Souls of Men is how they may have a Righteousness before God And the clear discovery of the causes of it of the way and manner how we are made partakers of it is a great part of the Perfection of the Gospel-state 3. It was so obscurely represented unto them as that the Law arose up in a competition with it or rather against it in the minds of the Generality of the People They looked for Righteousness as it were by the works of the Law Rom. 9. 32. and on this Rock of Offence this stumbling-stone they Shipwracked their Eternal Condition ver 32 33. For whilst they went about to establish their own Righteousness they submitted not unto the Righteousness of God Rom. 10. 3. And we may easily apprehend how great a snare this proved unto them For there is in corrupted Nature such an Opposition and Enmity unto this Righteousness of God in Christ and the dictates of the Law are so riveted in the Minds of Men by Nature that now after the full and clear Declaration of it in the Gospel Men are shifting a thousand ways to set up a Righteousness of their own in the room of it How strong then must the same Inclination be in them who had nothing but the Law to Guide them wherein this Righteousness was wrapt up under many Veils and Coverings Here therefore at the last the Body of the People lost themselves and continue unto this day under the Curse of that Law which they hoped would Justifie and Save them 2. Peace is the next thing that belongs unto this Gospel-state of Perfection The Kingdom of God is Peace Rom. 14. 17. To lay the Foundation of this Kingdom the Lord Christ both made peace and Preached peace or declared the Nature of the Peace he had made tendring and communicating of it unto us Ephes 2. 14 17. And this Peace of Evangelical Consummation is three-fold 1. With God 2 Between Jews and Gentiles 3. In and among our selves 1. It is Peace with God This is the first Effect and Fruit of the Righteousness before mentioned Isa. 32. 17. For being Justified by Faith we have Peace with God Rom. 5. 1. And hereon depends our Peace in the whole Creation above and below And if we look into the Promises of the Old Testament concerning the Kingdom of Christ the greatest part and the most Eminent of them respect Peace with God and the whole Creation All things in the Creation were at odds jarring and interfering continually upon the entrance of sin For an Enmity thereby being introduced between God and Man it extended it self unto all other Creatures that had either dependance on Man or were subservient Naturally unto his Use or were put in subjection to him by God the Lord of all Hereby were they all cast into a state of Vanity and Bondage which they groan under and as it were look out for a Deliverance from Rom. 8. 20 21 22 23. But in this Gospel-state God designs a Reconciliation of all things or a reduction of them into their proper Order For he purposed in himself that in the Dispensation of the fulness of times he would gather together in One all things in Christ both which are in Heaven and which are on Earth even in him Ephes. 1. 9 10. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here mentioned is the same on the matter with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place God had in his Counsel and Purpose distributed the Times or Ages of the World into several Parts or Seasons with respect unto his own Works and the Revelation of his mind and will unto Men. See Our Exposition on Chap. 1. ver 1. Every one of these Parts or Seasons had its particular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Dispensation But there was a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a certain time or season wherein all the rest that were past before should have their Complement and Perfection And this Season had its especial 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Dispensation also And this was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentioned the Peace-making and Reconciliation of all things by gathering up the scattered divided jarring parts of the Creation into One Head even Christ Jesus And as this Enmity and Disorder entred into the Whole by the sin of Man so the Foundation of this Catholick Peace and Order from which nothing is excluded but the Serpent and his Seed must be laid in Peace between God and Man This therefore God designed in Christ alone 2 Cor. 5. 30 31. The First and Fundamental work of Christ as the High Priest of the New Covenant was to make Peace between God and Sinners And this he did by bringing in of Everlasting Righteousness So was he Typed by Melchisedec first King of Righteousness then King of Peace For when we were Enemies we were Reconciled unto God by the Death of his Son Rom. 5. 10. Hence his Name was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Prince of Peace Isa. 9 6.