Christ which never changeth and that of Aaron which was alwaies in a transient Succession And the Reasons he gives of this contrary state of these two Priesthoods do greatly enforce the Argument For the first Priesthood was so Successive because the Priests themselves were obnoxious unto death the sum and issue of all weaknesses and infirmities But as to the Lord Christ his Priesthood is perpetual and unchangeable because he abideth personally for ever being made a Priest according to the Power of an endless Life which is the sum of all Perfections that our nature is capable of And we may observe 1. The perpetuity of the Priesthood of Christ depends on his own perpetual Life He did not undertake any Office for the Church to lay it aside whilst he lives until the whole Design and work of it be accomplished And therefore he tells his Disciples that because he liveth they shall live also John 14. 19. For whilst he lives he will take care of them But this must be spoken unto on the next verse 2. The perpetuity of the Priesthood of Christ as unchangeably exercised in his own Person is a principal part of the Glory of that Office His discharge of this Office for the Church in his own Person throughout all Generations is the glory of it 1. Hereon depends the Churches preservation and stability There is neither a ceasing nor any the least intermission of that Care and Providence of such interposition with God on its behalf which are required thereunto Our High Priest is continually ready to appear and put in for us on all occasions And his abiding for ever manifests the continuance of the same Care and Love for us that he ever had The same Love wherewith as our High Priest he laid down his Life for us doth still continue in him And every one may with the same confidence go unto him with all their concerns as poor diseased and distempered Persons went unto him when he was upon Earth when he never shewed greater displeasure than unto those who forbad any to come unto him whatever their pretences were 2. Hereon depends the Union and Communion of the Church with it self in all successive Generations For whereas he who is their Head and High Priest in whom they all center as unto their Union and Communion and who hath all their Graces and Duties in his hand to present them unto God they have a Relation unto each other and a concernment in one another VVe that are alive in this generation have Communion with all those that died in the Faith before us as shall be declared if God will on Chap. 12. ver 22 23 24. And they were concerned in us as we are also in the generations that are to come For all the Prayers of the Church from first to last are lodged in the hand of the same High Priest who abides for ever And he returns the prayers of one Generation unto another VVe enjoy the fruits of the Prayers Obedience and Blood of those that went before us and if we are faithful in our generation serving the VVill of God those shall enjoy the fruits of ours who shall come after us Our joynt interest in this our abiding Priest gives a line of Communication unto all Believers in all Generations And 3. the Consolation of the Church also depends hereon Do we meet with Troubles Trials Difficulties Temptations and Distresses hath not the Church done so in former Ages What do we think of those days wherein Prisons Tortures Swords and Flames were the Portion of the Church all the world over But did any of them miscarry Was any one true Believer lost for ever And did not the whole Church prove victorious in the End Did not Satan rage and the World gnash their Teeth to see themselves conquered and their power broken by the Faith Patience and Suffering of them whom they hated and despised And was it from their own wisdom and courage that they were so preserved Did they overcome meerly by their own Blood or were delivered by their own Power No but all their preservation and successe their deliverance and eternal Salvation depended meerly on the care and power of their merciful High Priest It was through his Blood the Blood of the Lamb or the efficacy of his Sacrifice that they overcame their Adversaries Revel 12. 11. By the same blood were their Robes washed and made white Chap. 7. 14. From thence had they their Righteousness in all their Sufferings And by him had the Church its triumphant issue out of all its Trials Now is he not the same that he ever was vested with the same Office and hath he not the same Qualifications of Love Compassion Care and Power for the discharge of it as he always had whence then can any just cause of despondence in any Trials or Temptations arise We have the same High Priest to take care of us to assist and help us as they had who were all of them finally victorious 4. This gives perpetual efficacy unto his sacrifices c. 3. The Addition of sacrificing Priests as Vicars of or Substitutes unto Christ in the discharge of his Office destroys his Priesthood as to the principal eminency of it above that of the Levitical Priesthood VER 25. Wherefore he is able also to save them to the uttermost that come unto God by him seeing he ever liveth to make Intercession for them IN this verse the Apostle brings his whole preceding Mysterious discourse unto an Issue in the Application of it unto the Faith and Comfort of the Church It was not his Design meerly to open Mysterious Truths in the notion of them Nor only to prove the Glory and preeminence of the Gospel Church state above that of the same Church under Mosaical Institutions on the Account of the Priesthood of Christ But his principal Design was to demonstrate the Spiritual and Eternal Advantages of all true Believers by these things The sum of what he intends he proposeth in this verse and afterwards enlargeth on unto the end of the Chapter What Believers ought to seek in and what they may expect from this blessed glorious Priesthood is that which he now undertakes to declare In like manner on all occasions he manifests that the end of God in the whole Mystery of his Grace by Jesus Christ and Institutions of the Gospel is the Salvation of his Elect unto the praise of the Glory of his Grace There are in the words 1. The Illative Conjunction or note of Inference Wherefore 2. An Ascription of Power unto this High Priest He is able 3. The end of that Power or the effect of it it is to save which is farther described 1. By the extent of it it is unto the uttermost 2. The especial Object of it Those that come to God by him 4. The Reasons of the whole which are 1. His perpetual life 2. His perpetual work He ever liveth to make Intercession for them The
Interest in the Priesthood as it was Established by Law 2. He had no Genealogy upon the Priestly Line And that which is Recorded of him on other accounts is so far from having respect unto his Right unto the Priesthood of the Law that it directly proves and demonstrates that he had none For his Genealogy is evidently of the Tribe of Judah which was excluded Legally from that Office as we have besides the Institution an Instance in King Uzziah 2 Chron. 26. 16 17 18. from Exod. 30. 7. Numb 18. 7. Hence our Apostle concludes That had he been on the Earth that is under the Order of the Law he could not have been a Priest there being others who by virtue of their Descent had alone the Right thereunto Heb. 8. 3 4. Wherefore God in these things Instructed the Church that he would erect a Priesthood which should no way depend on Natural Generation Descent or Genealogy whence it inevitably follows that the state of the Priesthood under the Law was to cease and to give place unto another which our Apostle principally designs to prove 3. In this respect also the Lord Christ was without Beginning of Days and End of Life For although in his Humane Nature he was both Born and Died yet he had a Priesthood which had no such Beginning of Days as that it should be traduced from any other to him nor shall ever cease or be delivered over from him unto any other but abides unto the consummation of all things In these things was Melchisedec made like unto Christ whom the Apostle here calls the Son of God made like unto the Son of God I have formerly observed in this Epistle that the Apostle makes mention of the Lord Christ under various Appellations on various Occasions so that in one place or another he makes Use of all the Names whereby he is signified in the Scripture Here he calls him the Son of God and that 1. To intimate that although Melchisedec were an Excellent Person yet was he infinitely beneath him whom he Represented even the Son of God He was not the Son of God but he had the Honour in so many things to be made like unto him 2. To declare how all these things which were any way Represented in Melchisedec or couched in the Story or left unto Enquiry by the vail of silence drawn over them could be fulfilled in our High Priest And it was from hence namely that he was the Son of God By virtue hereof was he capable of an always-living abiding uninterrupted Priesthood although as to his Humane Nature he once died in the Discharge of that Office This Description being given of the Person treated of which makes up the Subject of the Proposition it is affirmed concerning him that he abideth a Priest for ever For any thing we find in the Story of his Death or the Resignation of his Office or the Succession of any one unto him therein he abideth a Priest for ever Some I find have been venturing at some obscure Conjectures of the perpetuity of the Priesthood of Melchisedec in Heaven But I cannot perceive that they well understood themselves what they intended Nor did they consider that the real continuance of the Priesthood for ever in the Person of Melchisedec is as inconsistent with the Priesthood of Christ as the continuance of the same Office in the Line of Aaron But things are so related concerning him in the Scripture as that there is no mention of the ending of the Priesthood of his Order nor of his own Personal Administration of his Office by Death or otherwise Hence is he said to abide a Priest for ever This was that which our Apostle principally designed to confirm from hence namely that there was in the Scripture before the Institution of the Aaronical Priesthood a Representation of an Eternal unchangeable Priesthood to be introduced in the Church which he demonstrates to be that of Jesus Christ. It may not be amiss in the close of this Exposition of these Verses summarily to represent the several particulars wherein the Apostle would have us to observe the likeness between Melchisedec and Christ or rather the especial Excellencies and Properties of Christ that were Represented in the Account given of the Name Reign Person and Office of Melchisedec As 1. He was said to be and he really was and he only first the King of Righteousness and then the King of Peace seeing he alone brought in Everlasting Righteousness and made Peace with God for Sinners And in his Kingdom alone are these things to be found 2. He was really and truly the Priest of the High God and properly he was so alone He offered that Sacrifice and made that Attonement which was signified by all the Sacrifices Offered by Holy Men from the Foundation of the World 3. He Blesseth all the Faithful as Abraham the Father of the Faithful was Blessed by Melchisedec In him were they to be Blessed by him are they Blessed through him delivered from the Curse and all the Fruits of it nor are they Partakers of any Blessing but from him 4. He receiveth all the Homage of his People all their grateful Acknowledgments of the Love and Favour of God in the Conquest of their Spiritual Adversaries and Deliverance from them as Melchisedec received the Tenth of the Spoils from Abraham 5. He was really without Progenitors or Predecessors unto his Office nor would I exclude that Mystical sence from the intention of the place that he was without Father as to his Humane Nature and without Mother as to his Divine 6. He was a Priest without Genealogy or Derivation of his Pedigree from the Loyns of Aaron or any other that ever was a Priest in the World and moreover Mysteriously was of a Generation which none can declare 7. He had in his Divine Person as the High Priest of the Church neither Beginning of Days nor End of Life as no such thing is reported of Melchisedec For the Death which he underwent in the Discharge of his Office being not the death of his whole Person but of his Humane Nature only no Interruption of his endless Office did ensue thereon For although the Person of the Son of God died whence God is said to Redeem his Church with his own Blood Acts 20. 28. yet he died not in his whole Person But as the Son of man was in Heaven whilst he was speaking on the Earth John 3. 13. namely he was so in his Divine Nature so whilst he was dead in the Earth in his Humane Nature the same Person was alive in his Divine Absolutely therefore nor in respect of his Office he had neither Beginning of Days nor end of Life 8. He was really the Son of God as Melchisedec in many Circumstances was made like to the Son of God 9. He alone abideth a Priest for ever whereof we must particularly treat afterwards The Doctrinal Observations that may be taken from these Verses
Evidence of Imperfection And by the Appointment of this Order God signified an Imperfection and Mutability in that Church state Succession indeed was a Relief against death but it was but a Relief and so supposed a want and weakness Under the Gospel it is not so as we shall see afterwards Observe that God will not fail to provide Instruments for his work that he hath to accomplish If many Priests be needful many the Church shall have 3 The Reason of this Multiplication of Priests was because they were not suffered to continue by reason of Death They were mortal men subject unto death and they died Death suffered them not to continue in the Execution of their Office It forbad them so to do in the name of the great Sovereign Lord of Life and Death And hereof an Instance was given in Aaron the first of them God to shew the nature of this Priesthood unto the people and to manifest that the everlasting Priest was not yet come commanded Aaron to dye in the sight of all the Congregation Num. 20. 25 26 27 28. So did they all afterwards as other men dye in their several Generations They were all by death forbidden to continue Death laid an injunction on them one after another from proceeding any farther in the Administration of their Office It is not surely without some especial design that the Apostle thus expresseth their dying They were by death prohibited to continue Wherefore he shews hereby 1. The way whereby an end was put unto the personal Administration and that was by death 2. That there was an Imperfection in the Administration of that Office which was so frequently interrupted 3. That they were seized upon by death whether they would or no when it may be they would have earnestly desired to continue and the people also would have rejoyced in it Death came on them neither desired nor expected with his Prohibition 4. That when death came and seized on them it kept them under its power so that they could never more attend unto their Office But it was otherwise with the Priest of the better Covenant as we shall see immediately Observe 1. There is such a necessity of the continual Administration of the Sacerdotal Office in behalf of the Church that the interruption of it by the death of the Priests was an Argument of the weakness of that Priesthood The High Priest is the Sponsor and Mediator of the Covenant Those of old were so Typically and by way of Representation VVherefore all Covenant Transactions between God and the Church must be through him He is to offer up all Sacrifices and therein represent all our prayers And it is evident from thence what a Ruin it would be unto the Church to be without an High Priest one moment Who would venture a suprizal unto his own soul in such a condition Could any man enjoy a moments peace if he supposed that in his extremity the High Priest might dye This now is provided against as we shall see in the next verse VER 24. But this man because he continueth ever hath an unchangeable Priesthood IN opposition unto what was observed in the Levitical Priests the contrary is here affirmed of the Lord Christ. And the Design of the Apostle is still the same namely to evince by all sorts of Instances his Preeminence as a Priest above them as such also 1. The Person spoken of is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Exceptive Conjunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but answereth unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before used and introduceth the other member of the Antithesis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hic ille iste He of whom we speak namely Jesus the Surety of the New Testament We render it this man not improperly he was the Mediator between God and man the man Christ Jesus Nor doth the calling of him this man exclude his Divine nature for he was truly a man though God and man in one Person And the things here ascribed unto him were wrought in and by the humane nature though he that wrought them were God also But He or this man who was represented by Melchisedec of whom we speak 2. It is affirmed of this Person that he hath an unchangeable Priesthood the Ground and Reason whereof is assigned namely because he continueth ever which must be first considered The sole Reason here insisted on by the Apostle why the Levitical Priests were many is because they were forbidden by death to continue It is sufficient therefore on the contrary to prove the perpetuity of the Priesthood of Christ that he abideth for ever For he doth not absolutely hereby prove the perpetuity of the Priesthood but his perpetual uninterrupted Administration of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This was the Faith of the Jews concerning the Messiah and his office We have heard say they out of the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 12. 34. That Christ abideth for ever whereon they could not understand what he told them about his being lifted up by Death And so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to abide to continue in any state or condition Joh. 21. 22 23. And this was that which principally he was Typed in by Melchisedec concerning whom there is no Record as to the Beginning of Days or End of Life but as unto the Scripture Description of him he is said to abide a Priest for ever It may be said in opposition hereunto that the Lord Christ dyed also and that no less truely and really than did Aaron or any Priest of his Order Wherefore it will not hence follow that he had any more an uninterrupted Priesthood than they had Some say the Apostle here considers the Priesthood of Christ only after his Resurrection and Ascension into Heaven after which he dyes no more death hath no more power over him And if we will believe the Socinians then he first began to be a Priest This Figment I have fully confuted elsewhere And there is no ground in the Context on which we may conjecture that the Apostle intends the Administration of his Priesthood in Heaven only although he intend that also For he speaks of his Priesthood as typed by that of Melchisedec which as we have proved before respected the whole of his Office I say therefore that although Christ dyed yet he was not forbid by death to abide in his Office as they were He died as a Priest they died from being Priests He died as a Priest because he was also to be a Sacrifice But he abode and continued not only vested with his Office but in the execution of it in the state of death Through the indissolubleness of his Person his soul and body still subsisting in the Person of the Son of God he was a capable subject of his Office And his being in the state of the dead belonged unto the Administration of his Office no less than his Death it self So that from the first
moment of his being a Priest he abode so alwaies without interruption or intermission This is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He in his own Person abideth Nor doth the Apostle say that he did not dye but only that he abideth alwaies 3. It followeth from hence that he hath an unchangeable Priesthood A Priesthood subject to no change or alteration that cannot pass away But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sacerdotium successivum per successionem ab uno alteri traditum Such a Priesthood as which when one hath attained it abideth not with him but he delivereth over unto another as Aaron did his unto Eleazar his Son or it falls unto another by some Right or Law of Succession A Priesthood that goes from hand to hand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Priesthood that doth not passe from one unto another And this the Apostle seems directly to intend as is evident from the Antithesis The Priests after the Order of Aaron were many and that by reason of death Wherefore it was necessary that their Priesthood should pass from one to another by Succession So that when one received it he that went before him ceased to be a Priest And so it was either the Predecessors were taken off by death or on any other just occasion as it was in the case of Abiathar who was put from the Priests Office by Solomon 1 King 2. 27. How beit our Apostle mentions their going off by death only because that was the ordinary way and which was provided for in the Law With the Lord Christ it was otherwise He received his Priesthood from none Although he had sundry Types yet he had no Predecessor And he hath none to succeed him nor can have any added or joyned unto him in his Office The whole office of the Priesthood of the Covenant and the entire administration of it are confined unto his Person There are no more that follow him than went before him The Expositors of the Roman Church are greatly perplexed in the reconciling of this Passage of the Apostle unto the present Priesthood of their Church And they may well be so seeing they are undoubtedly irreconcileable Some of them say that Peter succeeded unto Christ in his Priesthood as Eleazar did unto Aaron So Ribera some of them deny that he hath any Successor properly so called Successorem non habet nec it a quisquam Catholicus loquitur si bene circumspectè loqui velit saith Estius But it is openly evident that some of them are not so circumspect as Estius would have them but do plainly affirm that Peter was Christs Successor A Lapide indeed affirms that Peter did not succeed unto Christ as Eleazar did unto Aaron because Eleazar had the Priesthood in the same degree and dignity with Aaron and so had not Peter with Christ. But yet that he had the same Priesthood with him a Priesthood of the same kind he doth not deny That which they generally fix upon is that their Priests have not another Priesthood or offer another Sacrifice but are Partakers of his Priesthood and minister under him and so are not his Successors but his Vicars which I think is the worst composure of this difficulty they could have thought upon For 1. This is directly contrary unto the words and design of the Apostle For the Reason he assigns why the Priesthood of Christ doth not passe from him unto any other is because he abides himself for ever to discharge the Office of it Now this excludes all subordination and conjunction all Vicars as well as Successors unless we shall suppose that although he doth thus abide yet is he one way or other disabled to discharge his Office 2. The Successors of Aaron had no more another Priesthood but what he had than it is pretended that the Roman Priests have no other Priesthood but what Christ had Nor did they offer any other Sacrifice than what he offered as these Priests pretend to offer the same Sacrifice that Christ did So that still the case is the same between Aaron and his Successors and Christ and his Substitutes 3. They say that Christ may have Substitutes in his Office though he abide a Priest still and although the office still continue the same unchangeable So God in the Government of the world makes use of Judges and Magistrates yet is himself the Supreme Rector of all But this Pretence is vain also For they do not substitute their Priests unto him in that which he continueth to do himself but in that which he doth not which he did indeed and as a Priest ought to do but now ceaseth to do for ever in his own Person For the principal Act of the Sacerdotal Office of Christ consisted in his Oblation or his offering himself a Sacrifice of a sweet smelling savour unto God This he did once and ceaseth for ever from doing so any more But these Priests are assigned to offer him in Sacrifice every day as partakers of the same Priesthood with him which is indeed not to be his Substitutes but his Successors and to take his Office out of his hand as if he were dead and could henceforth discharge it no more For they do not appoint Priests to intercede in his room because they grant he continueth himself so to do but to offer Sacrifice in his stead because he doth so no more Wherefore if that be an Act of Priesthood and of their Priesthood as is pretended it is unavoidable that his Priesthood is passed from him unto them Now this is a blasphemous Imagination and directly contrary both unto the words of the Apostle and the whole Design of his Argument Nay it would lay the advantage on the other side For the Priests of the Order of Aaron had that Priviledge that none could take their Office upon them nor officiate in it whilst they were alive But although Christ abideth for ever yet according unto the sense of these men and their practice thereon he stands in need of others to officiate for him and that in the principal part of his Duty and Office For Offer himself in Sacrifice unto God he neither now doth nor can seeing henceforth he dieth no more This is the work of the Mass-Priests alone who must therefore be honoured as Christs Successors or be abhorred as his Murderers for the Sacrifice of him must be by blood and death The Argument of the Apostle as it is exclusive of this Imagination so it is cogent unto his purpose For so he proceedeth That Priesthood which changeth not but is alwaies vested in the same Person and in him alone is more excellent than that which was subject to change continually from one hand unto another For that Transmission of it from one unto another was an effect of weakness and Imperfection And the Jews grant that the frequency of their change under the second Temple was a Token of Gods displeasure But thus it was with the Priesthood of
others will one way or other be brought down beneath them all 3. Let such be greatly Fruitful or this appearance of much Grace will issue in much darkness Secondly God dealeth thus with Men as to Spiritual Gifts Among those who are called the Spirit divideth unto every one even as he will Unto one he giveth five Talents unto another two and to a third but one And this diversity depending meerly on Gods Soveraignty is visible in all Churches And as this tends in it self unto their Beauty and Edification so there may be an abuse of it unto their disadvantage For besides those disorders which the Apostle declares to have ensued particularly in the Church of Corinth upon the undue Use and Exercise of Spiritual Gifts there are sundry Evils which may befall particular Persons by reason of them if their Original and End be not duly attended unto For 1. Those who have received these Spiritual Gifts in any Eminent manner may be apt to be lifted up with good Conceits of themselves and even to despise their Brethren who come behind them therein This Evil was openly prevalent in the Church of Corinth 2. Among those who have received them in some Equality or would be thought so to have done Emulations and perhaps Strifes thereon are apt to ensue One cannot well bear that the Gift of another should find more Acceptance or be better Esteemed than his own And another may be apt to extend himself beyond his due line and measure because of them And 3. Those who have received them in the lowest degree may be apt to despond and refuse to Trade with what they have because their Stock is Inferiour unto their Neighbours But what is all this to us May not God do what he will with his own If God will have some of the Sons of Abraham to pay Tithes and some to receive them is there any Ground of Complaint Unto him that hath the most Eminent Gifts God hath given of his own and not of ours he hath taken nothing from us to endue him withal but supplyed him out of his own stores Whoever therefore is unduly Exalted with them or Envies because of them he despiseth the Prerogative of God and contends with him that is Mighty 3. God distinguisheth Persons with Respect unto Office He makes and so accounts whom he will Faithful and puts them into Ministry This of Old Korah repined against And there are not a few who free themselves from Envy at the Ministry by endeavouring to bring it down into contempt But the Office is Honourable and so are they by whom it is discharged in a due manner and it is the Prerogative of God to call whom he pleaseth thereunto And there is no greater Usurpation thereon than the Constitution of Ministers by the Laws Rules and Authority of Men. For any to set up such in Office as he hath not Gifted for it nor called unto it is to sit in the Temple of God and to shew themselves to be God We may also hence observe That No Priviledge can exempt Persons from Subjection unto any of Gods Institutions Though they were of the Loyns of Abraham Yet VER 6 7 8 9 10. IN the five following Verses the Apostle pursues and Concludes that part of his Argument from the Consideration of Melchisedec which concerned the Greatness and Glory of him who was Represented by him and his Preeminence above the Levitical Priests For if Melchisedec who was but a Type of him was in his own Person in so many Instances more Excellent than they how much more must he be esteemed to be above them who was Represented by him For he whom another is appointed to represent must be more Glorious than he by whom he is represented This part of his Argument the Apostle concludes in these Verses and thence proceeds unto another great Inference and Deduction from what he had taught concerning this Melchisedec And this was that which strook unto the heart of that Controversie which he had in hand namely that the Levitical Priesthood must necessarily cease upon the Introduction of that better Priesthood which was fore-signified by that of Melchisedec And these things whatsoever sence we now have of them were those on which the Salvation or Damnation of these Hebrews did absolutely depend For unless they were prevailed on to forgoe that Priesthood which was now abolished and to betake themselves alone unto that more Excellent which was then Introduced they must unavoidably perish as accordingly on this very account it fell out with the Generality of that People their Posterity persisting in the same Unbelief unto this day And that which God made the Crisis of the Life and Death of that Church and People ought to be diligently weighed and considered by us It may be some find not themselves much concerned in this Laborious acurate Dispute of the Apostle wherein so much occurrs about Pedigrees Priests and Tithes which they think belongs not unto them But let them remember that in that great Day of taking down the whole Fabrick of Mosaical Worship and the Abolition of the Covenant of Sinai the Life and Death of that Ancient Church the Posterity of Abraham the Friend of God to whom unto this Season an inclosure was made of all Spiritual Priviledges Rom. 9. 4. depended upon their receiving or rejecting of the Truth here contended for And God in like manner doth often-times single out especial Truths for the Trial of the Faith and Obedience of the Church in especial Seasons And when he doth so there is ever after an especial Veneration due unto them But to return Upon the Supposition that the Levitical Priests did receive Tithes as well as Melchisedec wherein they were equal and that they received Tithes of their Brethren the Posterity of Abraham which was their especial Prerogative and Dignity he yet proveth by four Arguments that the Greatness he had assigned unto Melchisedec and his Preeminence above them was no more than was due unto him And the first of these is taken from the Consideration of his Person of whom he received Tithes ver 6. The Second from the Action of Benediction which accompanied his receiving of Tithes ver 7. The Third from the Condition and state of his own Person compared with all those who received Tithes according to the Law ver 8. And the Fourth from that which determines the whole Question namely that Levi himself and so consequently all the whole Race of Priests that sprang from his Loyns did thus pay Tithes unto him VER 6 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Aethiopick Translation omits those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He takes up the Name Abraham in the fore-going Verse who came forth out of the Loyns of Abraham and adds unto them what follows in this who received the Promise possibly deceived by a maimed transcript of the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He who is not written in their Genealogies
Religion But the Truth is if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies a certain and determinate place that opposed in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there must be Salem where Melchisedec dwelt which was not only afterwards Tithable as within the Bounds of Canaan but most probably was Hierusalem it self as we have declared This Conjecture therefore is too Curious nor do we need to tye up our selves unto the precise signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 although that also be sometimes used with respect unto time as well as place VVherefore these words here and there do express the several different states under Consideration Here is in the case of the Levitical Priesthood and There respects the case of Melchisedec as stated Gen. 14. Secondly The Foundation of the Comparison that wherein both agreed is in this that they received Tithes It is expressed of the one sort only namely the Levitical Priests they received Tithes but it is understood of the other also whereon the word is repeated and inserted in our Translation but there he receiveth them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They do receive Tithes in the Present Tense But it may be said there was none that then did so or at least de jure could do so seeing the Law of Tithing was abolished Wherefore an Enallage may be allowed here of the present time for that which was past they do that is they did so whilst the Law was in force But neither is this Necessary For as I have before Observed the Apostle admits or takes it for granted that the Mosaical System of Worship was yet continued and argueth on that concession unto the Necessity of its approaching abolition And yet we need not here the Use of this Supposition For the words determine neither time nor place but the state of Religion under the Law According unto the Law are Tithes to be paid unto and received by such Persons This therefore is agreed That both the Levitical Priests and Melchisedec received Tithes The Opposition and Difference lyes in the Qualification and Properties of them by whom they are received For 1. Those on the one side that is of the Levitical Priesthood were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homines qui moriuntur or homines morientes Men that dye dying men that is Men subject unto Death Mortal men who lived and dyed in the Discharge of their Office according unto the Common Laws of Mortality And the Observation of Schlictingius on these words is as far as I can understand Useless unto his own Design much more to the Apostles Notandum vero quod non mortalibus hominibus sed morientibus tantum Melchisedecum Author opponat nec immortalem eum esse sed vivere dicit vita autem non mortalitati sed morti proprie opponitur Something is aimed at in way of Security unto another Opinion namely that all men were Created in a state of Mortality without respect unto Sin But nothing is gotten by this Subtility For by Dying men the Apostle intends not Men that were actually dying as it were at the point of Death For in that Condition the Priests could neither execute their Office nor receive Tithes of the People Only he describes such Persons as in the whole course of their Ministry were liable unto Death from the Common Condition of Mortality and in their several Seasons dyed accordingly Wherefore dying men or men Subject to Death and Mortal men are in this case the same And although Life as to the Principle of it be opposed unto Death yet as unto a continual Duration the thing here intended by the Apostle it is opposed unto Mortality or an obnoxiousness unto Death For a Representation is designed of him who was made a Priest not after the Law of a Carnal Commandment but after the Power of an endless Life Wherefore saith the Apostle those who received Tithes after the Law were all of them Mortal men that had both Beginning of Days and End of Life So the Death of Aaron the first of them and in him of all his Successors is Recorded in the Scripture In Opposition unto this state of the Levitical Priests it is affirmed that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Case of Melchisedec 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is Witnessed that he Liveth How he Liveth and how it is Witnessed unto that he Liveth we must Enquire For it is apparently of Melchisedec of whom in the first place as the Type these things are spoken and yet we know that really and in his own Person he was Dead long before But there are several things on the Account whereof it is said that it is witnessed that he Liveth For 1. Whatever the Scripture is silent in as to Melchisedec which it usually relates of others in the like state our Apostle takes for a Contrary Testimony unto him For he lays down this general Principle That what the Scripture conceals of Melchisedec it doth it to Instruct us in the Mystery of his Person and Ministry as Types of Christ and his Hence the Silence of the Scripture in what it useth to express must in this case be Interpreted as a Testimony unto the contrary So it witnessed of him that he was without Father without Mother without Descent in that it mentioneth none of them And whereas he had neither Beginning of Days nor End of Life Recorded in the Scripture it is thereby witnessed that not absolutely but as to his Typical consideration he Liveth For there are no bounds nor periods fixed unto his Priesthood nor did it expire by the bringing in that of Levi as that did by the Introduction of Christ's 2. He did actually continue his Office unto the end of that Dispensation of God and his Worship wherein he was employed and this witnesseth the perpetuity of his Life in opposition unto the Levitical Priests For these two States are compared by the Apostle that of Melchisedec and that of Levi. There was a time limited unto this Priesthood in the House of Aaron and during that time one Priest died and another Succeeded in several Generations until they were greatly multiplyed as the Apostle observeth ver 23. But during the whole Dispensation of things with respect unto Melchisedec he continued in his own Person to execute his Office from first to last without being Subject unto Death wherein it is witnessed that he Liveth 3. He is said to Live that is always to do so because his Office continueth for ever and yet no meer Mortal Man Succeeded him therein 4. In this whole Matter he is considered not Absolutely and Personally but Typically and as a Representation of somewhat else And what is Represented in the Type but is really subjectively and properly found only in the Antitype may be affirmed of the Type as such So it is in all Sacramental Institutions as the Paschal Lamb was called expressely Gods Passover Exod. 12. 11. when it was only a Pledge and Token thereof as under the New
Testament the Bread and Wine in the Sacred Supper are called the Body and Blood of Christ which they do Represent Thus it is true really and absolutely of our Lord Jesus Christ That he Liveth for ever that he is a Priest for ever which the Apostle much insisteth on and urgeth unto his purpose afterwards This Eternity or ever-living of Jesus Christ was Represented in Melchisedec in that it is not said any where in the Scripture that he dyed it is witnessed therefore that he Liveth because He whom he Represents doth really do so his own Death is not mentioned on purpose that he might so Represent him And the Apostle's Argument unto the Dignity and Preheminence of Melchisedec above the Levitical Priests in this Instance is of an unquestionable Evidence For consider Melchisedec not in his Natural Being and Existence which belongs not unto this Mystery but in his Scripture-Being and Existence and he is Immortal always Living wherein he is more Excellent than those who were always obnoxious unto Death in the Exercise of their Office And from the branches of this Comparison we may take two Observations 1. In the outward Administration of his worship God is pleased to make Use of poor frail mortal dying men So he did of old and so he continues still to do Our Fathers where are they and the Prophets do they Live for ever Zech. 1. 5. The Prophets of old the most Eminent Administrators under the Old Testament they were all mortal dying men and whilst they lived in this World they were Subject unto like Passions with other Men James 5. 17. And the same account the Apostle giveth us of the Principal Administrators of the New Testament 2 Cor. 4. 8 9 10 11 12. Chap. 6. 8 9. And we know it is so with all those into whose hands the same work is transmitted Yea oft-times as to the Infirmities of Body and outward Condition their weakness and frailty are signalized above others Nor doth any Advantage accrue to the Gospel by the Secular Exaltations of such as pretend unto the same Employment wherein without other Qualifications they do little resemble the Ministry of Christ himself Such I say doth God please to make Use of Persons obnoxious unto all Infirmities and Temptations with all other Believers and equally with them falling under the stroke of Mortality He could have accomplished his whole Design immediately by his Grace and Spirit without the Institution of any Administrators He could have employed his Holy Angels in the Declaration and Dispensation of the Gospel or he could have raised up Men so signalized with Wisdom and all endowments of Mind and Body as should have eminently distinguished them from the whole Race of Mankind besides But waving these and all other ways possible and easie unto his Infinite Wisdom and Power he hath chosen to make Use in this great Occasion of Poor Infirm Frail Tempted Sinning Dying men And sundry Reasons of this his Holy Councel are expressed in the Scripture 1. He doth it to make it Evident that it is his own Power and nothing else which gives Efficacy and Success unto all Gospel-Administrations 2 Cor. 4. 7. VVe have this Treasure in Earthen Vessels that the Excellency of the Power may be of God and not of us There is an Excellency of Power accompanieth the Dispensation of the VVord Mighty Spiritual Effects are produced by it such as wherein the Glory of God doth consist and whereon the Eternal welfare of the Souls of Men doth depend This Glory in subduing the Adverse Power of Sin Satan and the World in the Quickening Sanctifying Saving the Souls of the Elect God will be seen and owned in he will not give it unto another Whereas therefore those by whom these Treasures are communicated unto others are frail perishing Earthen Vessels or those by whom the Gospel is dispensed are poor frail weak men seen and known so to be there is no veil by their Ministry cast over the Glory of God There is not a Soul Convinced Converted or Comforted by their Word but they may truly say of it as the Apostles did of the Miracle which they wrought Acts 3. 12. Why look ye so on us as though by our own Power and Holiness we made this man walk This Blind Man to see this Dead Man to live By the Consideration of our meanness all may discern that the Excellency of this Power is of God and not of us Yea for this very End our Apostle refused to make Use of such a perswasiveness of words and exercise of VVisdom as might give any Appearance or Countenance unto such an Apprehension as though by them this Effect were produced 1 Cor. 2. 4 5. My Speech and my Preachings was not with enticing words of mans wisdom but in demonstration of Spirit and of Power that your Faith should not stand in the wisdom of Man but in the Power of God And herein ought he to be an Example unto us all But it is come to that with many that being destitute utterly of what he had namely and ability to dispense the word in the Demonstration of the Spirit and of Power do wholly betake themselves unto what he refused or the enticing words of Mans wisdom according to their Ability But what the Jews spoke Blasphemously of Christ upon his opening the Eyes of him who was Born Blind may in a sence be truly spoken of any of us upon the opening of the Eyes of them that were Spiritually Blind Give God the praise we know that this man is a Sinner 2. God hath so Ordered things in VVisdom and Grace that the Administrators of Holy things unto others might have Experience in themselves of their State and Condition so as to be moved with Compassion towards them Care about them and Zeal for them VVithout these Graces and this constant Exercise Men will be but very useless Instruments in this work And they will not grow any where but in Mens own Experience For how shall he be Tender Compassionate Careful towards the Souls of others who knows no Reason why he should be so towards his own The High Priest of Old was such an one as could have Compassion on the Ignorant and them that are out of the way for that he himself was encompassed with Infirmity Heb. 5. 2. And therein was he a Type of Christ who was in all points Tempted as we are that he might be ready to Succour them that are Tempted This gave him the Experience of Compassion in the Exercise of it VVherefore when a Minister of the Gospel knows his own VVeakness Infirmities and Temptations his need of Mercy and Grace the ways of his obtaining Supplies of them the danger of the Snares which he is exposed unto the value of his own Soul the Preciousness of the Blood of Christ and Excellency of the Eternal Reward he cannot considering the Charge committed unto him and the Duty required of him but be moved with Pity Compassion
not the Design of God always to keep the Church in a state of Non-age and under School-Masiers he had appointed to set it at Liberty in the fulness of time to take his Children nearer unto him to give them greater Evidences of his Love greater Assurances of the Eternal Inheritance and the use of more Liberty and Boldness in his Presence But what this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Gospel is wherein it doth consist what is included in it what freedom of Spirit what liberty of Speech what Right of Access and Boldness of Approach unto God Built upon the removal of the Law the communication of the Spirit the way made into the Holyest by the Blood of Christ with other concernments of it Constitutive of Gospel-perfection I have already in part declared in Our Exposition on Chap. 3. ver 5. and must if God please yet more largely insist upon it on Chap. 10th so that I shall not here further speak unto it 5. A clear fore-sight into a Blessed estate of Immortality and Glory with unquestionable Evidences and Pledges giving Assurance of it belongs also to this Consummation Death was Originally threatned as the final End and Issue of sin And the Evidence hereof was received under the Levitical Priesthood in the Curse of the Law There was indeed a Remedy provided against its Eternal Prevalency in the first Promise For whereas Death comprised all the Evil that was come or was to come on Man for Sin In the day thou eatest thereof thou soal die The Promise contained the means of deliverance from it or it was no Promise tendred no Relief unto Man in the state whereinto he was fallen But the People under the Law could see but little into the manner and way of its Accomplishment nor had they received any Pledge of it in any one that was dead and lived again so as to die no more Wherefore their Apprehensions of this deliverance were dark and attended with much fear which rendred them obnoxious unto Bondage See the Exposition on Chap. 2. 14. where we have declared the dreadful Apprehensions of the Jews concerning Death received by Tradition from their Fathers They could not look through the dark shades of Death into Light Immortality and Glory See the two-fold Spirit of the Old and New Testament with respect unto the Apprehensions of Death expressed the one Job 10. 21 22. the other 2 Cor. 5. 1 2 3 4. But there is nothing more needful unto the perfect state of the Church Suppose it endowed with all possible Priviledges in this World yet if it have not a clear view and prospect with a Blessed assurance of Immortality and Glory after Death its condition will be dark and uncomfortable And as this could not be done without bringing in of another Priesthood so by that of Christs it is accomplished For 1. He himself died as our High Priest He entred into the devouring Jaws of Death and that as it was threatned in the Curse And now is the Trial to be made If he who thus ventured on Death as threatned in the Curse and that for us be swallowed up by it or detained by its Power and Pains there is a certain end of all our Hopes Whatever we may arrive unto in this World Death will convey us over into eternal Ruine But if he brake through its Power have the pains of it removed from him do swallow it up into Victory and rise Triumphantly into Immortality and Glory then is our entrance into them also even by and after Death secured And in the Resurrection of Christ the Church had the first unquestionable Evidence that Death might be Conquered that it and the Curse might be separated that there might be a free passage through it into Life and Immortality These things Originally and in the first Covenant were inconsistent nor was the Reconciliation of them evident under the Levitical Priesthood But hereby was the Veil rent from top to bottom and the most Holy place not made with hands laid open unto Believers See Isa. 25. 7 8. 2. As by his Death Resurrection and entrance into Glory He gave a Pledge Example and Evidence unto the Church of that in his own Person which he had designed for it so the Grounds of it were laid in the Expiatory Sacrifice which he Offered whereby he took away the Curse from Death There was such a close Conjunction between Death and the Curse such a Combination between Sin the Law and Death that the breaking of that Conjunction and the dissolving of that Combination was the greatest Effect of Divine Wisdom and Grace which our Apostle so Triumpheth in 1 Cor. 15. 54 55 56 57. This could no otherwise be brought about but by his being made a Curse in Death or bearing the Curse which was in Death in our stead Gal. 3. 13. 3. He hath clearly declared unto the utmost of our Capacities in this World that future state of Blessedness and Glory which he will lead all his Disciples into All the concernments hereof under the Levitical Priesthood were represented only under the obscure Types and Shadows of Earthly things But he hath abolished Death and brought Life and Immortality to light through the Gospel 2 Tim. 1. 10. He destroyed and abolished him who had the Power of Death in taking away the Curse from it Chap. 2. 14. And he abolished Death it self in the removal of those dark shades which it cast on Immortality and Eternal Life and hath opened an abundant entrance into the Kingdom of God and Glory He hath unveiled the uncreated Beauties of the King of Glory and opened the Everlasting Doors to give an insight into those Mansions of Rest Peace and Blessedness which are prepared for Believers in the Everlasting Enjoyment of God And these things constitute no small part of that consummate state of the Church which God designed and which the Levitical Priesthood could no way effect 6 There is also an especial Joy belonging unto this state For this Kingdom of God is Righteousness and Peace and Joy in the Holy Ghost Neither was this attainable by the Levitical Priesthood Indeed many of the Saints of the Old Testament did greatly Rejoyce in the Lord and had the Joy of his Salvation abiding with them See Psal. 51. 12. Isa. 25. 9. Hab. 3. 17 18. But they had it not by virtue of the Levitical Priesthood Isaiah tells us that the ground of it was the swallowing up of Death in Victory ver 8. which was no otherwise to be done but by the Death and Resurrection of Christ. It was by an Influence of Efficacy from the Priesthood that was to be introduced that they had their Joy Whence Abraham saw the Day of Christ and Rejoyced to see it The Prospect of the Day of Christ was the sole Foundation of all their Spiritual Joy that was purely so But as unto their own present state they were allowed and called to Rejoyce in the abundance of Temporal things
all 2. Important Truths should be strongly Confirmed Such is that here pleaded by the Apostle and therefore doth he so labour in the Confirmation of it He had undertaken to convince the Hebrews of the Cessation of their Legal Worship out of their own acknowledged Principles He deals not with them meerly by his Apostolical Authority and by vertue of the Divine Revelations of the will of God which himself had received but he proceeds with them on Arguments taken out of the Types Institutions and Testimonies of the Old Testament all which they owned and acknowledged though without his aid they had not understood the meaning of them On this Supposition it was necessary for him to Plead and Press all the Arguments from the Topick mentioned which had any Cogency in them and he doth so accordingly 3. Arguments that are equally true may yet on the Account of Evidence not be equally Cogent yet 4. In the Confirmation of the Truth we may use every help that is true and seasonable though some of them may be more effectual unto our End than others This we are instructed in by the Apostle affirming in this place that what he now affirms is yet far more Evident And this Evidence as we observed before may respect either the things themselves or the Efficacy in point of Argument For in themselves all things under the old Testament were Typical and Significant of what was afterwards to be introduced So our Apostle tells us that the Ministry of Moses consisted in giving Testimony to those things which were to be spoken or declared afterwards chap. 3. 5. But among them some were far more Clear and Evident as to their signification than others were In the latter sense the things which he had discoursed about Melchisedec and his Priesthood were more effectually demonstrative of the Change of the Levitical Priesthood than what he had newly observed concerning the Rising of our Lord Jesus Christ not of the Tribe of Levi but of Judah although that had life and evidence also in it self which is principally intended The Argument it self is nextly expressed whereunto this full Evidence is ascribed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if another Priest do arise after the Similitude of Melchisedec And in the words there is 1 the Modification of the Proposition in the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 The Notation of the Subject spoken of another Priest 3 His Introduction into his Office he did arise 4 The Nature of his Office and the manner of his coming unto it after the likeness of Melchisedec 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if is generally taken here not to be a Conditional but a Causal Conjunction And so as many judge it is used Rom. 8. 31. 2 Cor. 5. 15. 1 Thess. 3. 8. 1 Pet. 1. 17. And it is rendered in our Translation by For For that another Priest as Beza rendreth it by quod because Others by ex eo quòd and siquidem Syr. and again this is more known by that which he said All take it to be an intimation of a Reason proving what is affirmed and so it doth if with the Vulgar we retain si or siquidem if so be And it is yet far more Evident if so be that another Priest As to the Argument in general we must observe 1 That the Design of the Apostle in this place is not to demonstrate the Dignity and Eminency of the Priesthood of Christ from that of Melchisedec his Type which he had done before sufficiently he doth not produce the same Words and Arguments again unto the same purpose but that which he aims at is from that Testimony whereby he had proved the Dignity of the Priesthood of Christ now also to prove the necessary Abolition of the Levitical Priesthood Wherefore 2 He doth not insist on the whole of the Testimony before pleaded but only on that one thing of another Priest necessarily included therein 2. The Subject spoken of is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is not meerly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alius as the Syriack understood it who renders it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alienus that is intended Every 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was by the Law absolutely forbidden to approach unto the Priests Office or Altar or Sacred employment So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 another in this Case is a Stranger one that is not of the House or Family of Aaron And nothing can be more evident than that the Levitical Priesthood and the whole Law of Divine Worship must be taken away and abolished then if it appear that any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Stranger may be admitted into that Office much more if it were necessary that it should so be For the Law of the Priesthood took care of nothing more than that no Stranger that was not of the House of Aaron should be called to that Office See Exod. 29. 33. Lev. 22. 10. Numb 1. 51. and Numb 3. 10. Aaron and his Sons they shall wait on the Preists Office 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Stranger that cometh nigh that is to discharge any Sacerdotal Duty shall be put to death And God gave an eminent Instance of his Severity with respect unto this Law in the Punishment of Corah though of the Tribe of Levi for the Transgression of it And he caused a perpetual Memorial to be kept of that Punishment to the End they might know that no Stranger who is not of the Seed of Aaron should come near to Offer Incense before the Lord Numb 16. 40. And hence our Apostle in the next verse observes that this Priest was not to be made after the Law of a Carnal Commandement seeing his making was a Dissolution of that Law or Commandement If therefore there must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 another Priest that was not of the linage of Aaron the other is abolished 3. His Introduction into his Office is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there ariseth Oritur Exoritur Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Surgit Vul. Lat. exurgat Arose in an extraordinary manner Judg. 5. 7. Untill I Deborah arose I arose a Mother in Israel that is by an extraordinary Call from God to be a Prophetess and a Deliverer Deut. 18. 18. A Prophet will I raise up unto you which was Christ himself So God raised up a Horn of Salvation in the house of his Servant David Luk. 1. 69. that is with an extraordinary Power and Glory So was this Priest to arise not springing out of nor succeeding in any order of Priesthood before Established But all things in the Law lay against his Introduction and the Body of the People in the Church was come unto the highest Defiance of any such Priest But as God had fore-signified what he would do when the time of the Reformation of all things should come so when he performed his Word herein he did it in that manner with that
had unto the whole System of those Laws and Institutions of Worship which our Apostle as was also before observed calls Carnal Ordinances imposed unto the Time of Reformation Chap. 9. 10. They were all Carnal in opposition unto the Dispensation of the Spirit under the Gospel and the Institutions thereof None of these ways was the Lord Christ made a Priest He was not dedicated unto his Office by the Sacrifice of Beasts but Sanctified himself thereunto when he Offered himself through the Eternal Spirit unto God and was consummate in his own Blood He was not of the Carnal Seed of Aaron nor did nor could claim any Succession unto the Priesthood by virtue of an Extraction from his Race And no constitution of the Law in general no Ordinance of it did convey unto him either Right or Title unto the Priesthood It is therefore Evident that he was in no sense made a Priest according to the Law of a Carnal Commandment neither had he either Right Power or Authority to exercise the Sacerdotal Function in the observation of any Carnal Rites or Ordinances whatever And we may observe That what seemed to be wanting unto Christ in his entrance into any of his Offices or in the Discharge of them was on the account of a greater Glory Aaron was made a Priest with a great outward Solemnity The Sacrifices which were Offered and the Garments he put on with his visible separation from the rest of the People had a great Ceremonial Glory in them There was nothing of all this nor any thing like unto it in the Consecration of the Lord Christ unto his Office But yet indeed these things had no Glory in comparison of that excelling Glory which accompanied those invisible Acts of Divine Authority VVisdom and Grace which communicated his Office unto him And indeed in the VVorship of God who is a Spirit all outward Ceremony is a diminution and debasement of it Hence were Ceremonies for Beauty and Glory multiplyed under the Old Testament but yet as the Apostle shews were all but Carnal But as the sending of Christ himself and his Investiture with all his Offices were by Secret and Invisible Acts of God and his Spirit so all Evangelical VVorship as to the Glory of it is Spiritual and Internal only And the removal of the Old Pompous Ceremonies from our VVorship is but the taking away of the Veil which hindred from an insight and entrance into the Holy place 2. The way and manner whereby the Lord Christ was made a Priest is expressed positively 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But according unto the Power of an indissoluble Life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes an Opposition between the way rejected and this asserted as those which were not consistent He was not made a Priest that way but this How is Christ then made a Priest according to the Power of an endless Life That is saith one in his Paraphrase installed into the Priesthood after his Resurrection VVhat is meant by installed I well know not It should seem to be the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Consecrated Dedicated Initiated And if so this Exposition diverts wholly from the Truth For Christ was installed into his Office of Priesthood before his Resurrection or he did not Offer himself as a Sacrifice unto God in his Death and Blood-shedding And to suppose that the Lord Christ discharged and performed the principal Act of his Sacerdotal Office which was but once to be performed before he was installed a Priest is contradictory to Scripture and Reason it self Ideo ad vitam im mortalem perductus est ut in aeternum sacrdos noster esset He was therefore brought unto an Immortal Life that he might be our Priest for ever saith another But this is not to be made a Priest according to the Power of an endless Life If he means that he might always continue to be a Priest and to execute that Office always unto the consummation of all things what he says is true but not the sence of this place but if he means that he became Immortal after his Resurrection that he might be our Priest and abide so for ever it excludes his Oblation in his Death from being a proper Sacerdotal Act which that it was I have sufficiently proved elsewhere against Crellius and others Some think that the endless life intended is that of Believers which the Lord Christ by virtue of his Priestly Office confers upon them The Priests under the Law proceeded no further but to discharge Carnal Rites which could not confer Eternal life on them for whom they Ministred But the Lord Christ in the Discharge of his Office procureth Eternal Redemption and Everlasting life for Believers And these things are true but they comprise not the meaning of the Apostle in this place For how can Christ be made a Priest according to the Power of that Eternal Life which he confers on others For the comparison and opposition that is made between the Law of a Carnal Commandment whereby Aaron was constituted a Priest and the Power of an endless Life whereby Christ was made so do Evidence that the making of Christ a Priest not absolutely which the Apostle treats not of but such a Priest as he is was the Effect of this endless Life VVherefore the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the indissoluble Life here intended is the life of Christ himself Hereunto belonged or from hence did proceed that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Power whereby he was made a Priest And both the Office it self and the Execution or Discharge of it are here intended And as to the Office it self this Eternal or endless life of Christ is his life as the Son of God Hereon depends his own Mediatory life for ever and his conferring of Eternal life on us John 5. 26 27. And to be a Priest by virtue of or according unto this Power stands in direct opposition unto the Law of a Carnal Commandment It must therefore be enquired how the Lord Christ was made a Priest according unto this power And I say it was because thereby alone he was rendred meet to discharge that Office wherein God was to redeem his Church with his own Blood Acts 20. 28. By Power therefore here both meetness and ability are intended And both these the Lord Christ had from his Divine Nature and his endless life therein Or it may be the Life of Christ in his Humane Nature is intended in opposition unto those Priests who being made so by the Law of a Carnal Commandment did not continue in the Discharge of their Office by reason of Death as our Apostle observes afterwards But it will be said that this Natural life of Christ the life of the Humane Nature was not Endless but had an End put unto it in the Dissolution of his Soul and Body on the Cross. I say therefore this life of Christ was not absolutely the life of the Humane Nature considered separately from his
unparallel'd effect of divine wisdom in taking our nature into that unconceiveable nearness unto himself in the union of it unto the Person of his Son For as all things in this bringing of us nigh to God who were afar off are expressive effects of wisdom and Grace so that of taking our nature into union with himself is glorious unto Astonishment And as we are thereby made unconceiveably more nigh to God in our nature than we were upon our first Creation or than Angels shall ever be so by vertue thereof are we in our Persons brought in many things much nearer to God then ever we could have been brought by the Law of Creation O Lord our God how excellent is thy name in all the earth who hast set thy Glory above the Heavens Psal. 8. 1. It is in the Admiration of this unspeakable Grace that the Psalmist is so ravished in the contemplation of God as hath been declared in our Exposition on the second Chapter of this Epistle 3. All our Approximation unto God in any kind all our Approaches unto him in holy worship is by him alone who was the blessed Hope of the Saints under the Old Testament and is the life of them under the New These things must be afterwards spoken unto VER 20 21 22. THE Apostle had warned the Hebrews before that he had many things to say and those not easie to be understood concerning Melchisedec And herein he intended not only those things which he expresseth directly concerning that Person and his office but the things themselves signifyed thereby in the Person and Office of Christ. And therefore he omits nothing which may from thence be any way represented So from that one Testimony of the Psalmist he makes sundry Inferences unto his purpose As 1. That the Lord Christ was to be a Priest which included in it the cessation of the Levitical Priesthood seeing he was of the Tribe of Judah and not of the Tribe of Levi. 2. That he was to be Another Priest that is a Priest of another Order namely that of Melchisedec And this he variously demonstrates to prove his Preheminence above the Aaronical Priesthood as also thereon that upon his Introduction that Order was utterly to cease and be disanulled 3. He observes from the same Testimony unto the same purpose that he was to be a Priest for ever so as that there should never more upon his death or otherwise be any need of another Priest nor any possibility of the return of the former Priesthood into the Church 4. Neither yet doth he rest here but observes moreover the manner how God in the Testimony insisted on declared his purpose of making the Lord Christ a Priest which was constitutive of his Office and that was by his Oath And thence takes occasion to manifest how far his Priesthood is exalted above that under the Law This is that which now lyes before us in these verses And we have in these things an Instance given of what unsearchable stores of Wisdom and Truth are laid up in every parcel of the word of God if we have a spiritual light in their Investigation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The words of the 20th verse being Elliptical the sense of them is variously supplyed Most Translators carry on the sense unto that which is the middest of the 21 in our Translation Others were made Priests without an Oath The Syriack refers the words unto them foregoing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and confirmed it that is the better Hope with an Oath And Beza etiam quatenus non sine jurejurando superintroducta est in as much as that Hope is not brought in without an Oath And another since Et eo potior illa spes quatenùs n n absque jurejurando superintroducta est Schmid But this limits the comparison unto this verse which the Apostle really finisheth ver 22. Vul. Lat. quantum est non sine jurejurando which the Rhemists render and in as much as it is not without an Oath Ours supply he was made a Priest in as much as not without an Oath he was made a Priest no doubt according to the mind of the Apostle For he hath a prospect in these words unto what ensues where he expresly applyes this Oathunto the Priesthood of Christ and the consummation thereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Etiam quatenus quatenus and in as much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is omitted by the Syriack Vul. in quantum est in as much hereunto answereth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 22. eatenus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jusjurandum an Oath But it is here principally applyed unto those Oaths whereby Conventions compacts or Covenants were confirmed Hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were the sacrifices that were offered in the confirmation of sworn Covenants It is three times used here by our Apostle on this occasion ver 20 21 28. and no where else in the new Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vul. Alii quidem which the Rhemists mend by rendring it and the other Beza nam illi quidem and so the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they ours for those Priests rather and truly those Priests though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have only the force of a causal conjunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were but the manner of their being made Priests is intended and so the words are to be expressed fully facti sunt were made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Syriack adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the hand of David It is not the giving of the Oath but the recording of it in the Psalm that he intendeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non poenitebit Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and will not lye will not repent or change his mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vul. in tantum to answer in quantum before Tantò eatenùs tanto by so much Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hoc toto by all this and so proceeds this Covenant was more excellent wherein Jesus was made the Surety Of the signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I shall speak afterwards VER 20 21 22. And in as much as not without an Oath For they truely were made without an Oath But this with an Oath by him that said unto him the Lord sware and will not repent thou art a Priest for ever after the Order of Melchisedec By so much was Jesus made surety of a better Covenant The same Argument is pursued as in the foregoing verses only with a new Medium and that such as leads on towards the conclusion of the whole Disputation The Introduction of a new Priesthood the Cessation or Abolition of the Old with the Advantage of the Church thereby because of its Dignity Preheminence and stability above that which was to give place unto it are the things which the Apostle is in the proof and confirmation of There are three things in these three verses
and the Assertion may have a double signification 1 That this Oath was constituent of his Office Therein his Call and Consecration did consist 2. That his Call Constitution or Consecration was confirmed and ratified with an Oath And the latter sense is intended For so doth the Antithesis require Those legal Priests had a Divine Constitution and Call but they had no Confirmation by the Addition of an Oath God used not an Oath in or about any thing that belonged unto them Wherefore this Man was also to have another Call unto and Constitution of his Office but he was to be confirmed therein by an Oath Wherein this call of Christ unto his Office did consist what were the Acts of the Divine Will thereabout and what was the manifestation of them I have declared at large in the Exercitations about the Priesthood of Christ. Two things are to be considered in this Oath 1. The form And 2. the matter of it 1. The Form of it is in those words the Lord sware and will not repent And the Matter of it is that he in his own Person should be a Priest for ever The Person swearing is God the Father who speaks unto the Son in the Psalm 110. 1. The Lord said unto my Lord and the Oath of God is nothing but the solemn Eternal Unchangeable Decree and Purpose of his Will under an especial way of Declaration So the same Act and Counsel of Gods Will is called his Decree Ps. 2. 7. Wherefore when God will so far unveil a Decree and Purpose as to testifie it to be absolute and unchangeable he doth it in the way of an Oath as hath been declared Chap. 6. ver 13 14. Or to the same purpose God affirms that he hath sworn in the case If then it be demanded When God thus sware unto Christ I answer we must consider the Decree it self unto this purpose and the peculiar Revelation or Declaration of it in which two this Oath doth consist And as to the first it belongs entirely unto those eternal foederal Transactions between the Father and the Son which were the original of the Priesthood of Christ which I have at large explained in our Exercitations And as for the latter it was when he gave out that Revelation of his mind in the Force and Efficacy of an Oath in the Psalm by David It is therefore not only a mistake but an Error of danger in some Expositors who suppose that this Oath was made unto Christ upon his Ascension into Heaven For this Apprehension being pursued will fall in with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Socinians in this whole Cause namely that the Kingly and Priestly Offices of Christ are not really distinct Moreover it supposeth the principal discharge of the Priesthood of Christ in his sacrifice to have been antecedent unto this Oath which utterly enervates the Apostles Argument in these words For if he were made a Priest and discharged his Office without an Oath as he must be and do on this supposition that the Oath of God was made unto him after his Ascension or that his death and Oblation therein belonged not unto his Priestly Office he had no preheminence herein unto the Aaronical Priests He might so have a subsequent Priviledge of the Confirmation of his Office but he had none in his Call thereunto Wherefore this Oath of God though not in it self solely the constituent cause of the Priesthood of Christ yet it was and it was necessarily to be antecedent unto his Actual entrance upon or discharge of any solemn Duty of his Office That additional expression and he will not repent declares the nature of the Oath of God and of the Purpose confirmed thereby When God makes an Alteration in any Law Rule Order or Constitution he is or may be said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to repent This God by this word declares shall never be no Alteration or Change no Removal or Substitution shall ever be made in this matter 2. The matter of this Oath is that Christ is and should be a Priest for ever He was not only made a Priest with an Oath which they were not but a Priest for ever This adds unto the unchangeableness of his Office that he himself in his own Person was to bear exercise and discharge it without substitute or successor And this for ever answers unto the for ever under the Law each of them being commensurate unto the Dispensation of that Covenant which they do respect For absolute Eternity belongs not unto these things The Ever of the Old Testament was the Duration of the Dispensation of the Old Covenant And this for ever respects the New Covenant which is to continue unto the consummation of all things no change therein being any way intimated or promised or consistent with the Wisdome and Faithfulness of God all which were otherwise under the Law But at the end of the world together with the Dispensation of the New Covenant an end will be put unto all the Mediatory Offices of Christ and all their Exercise And there are four things which the Apostle declareth and evinceth in this observation 1. That our High Priest was peculiarly designed unto and initiated into his Office by the Oath of God which none other ever was before him 2. That the Person of the High Priest is hereby so absolutely determined as that the Church may continually draw nigh unto God in the full Assurance of Faith 3. That this Priesthood is liable to no Alteration Succession or Substitution 4. That from hence ariseth the principal Advantage of the New Testament above the Old as is declared in the next verse and we may observe 1. That although God granted great Priviledges unto the Church under the Old Testament yet still in every instance he withheld that which was the principal and should have given perfection unto what he did grant He made them Priests but without an Oath In all things there was a reserve for Christ that he in all might have the Preeminence 2. God by his Oath declares the Determination if his Soveraign pleasure unto the Object of it What he proposeth and prescribeth unto us he declares no more of his mind and his will about but that he requireth and approveth of our Obedience unto it but still reserves the liberty unto himself of making those Alterations in it and about it that seem good unto him Nothing therefore in the whole legal Administration being confirmed by the Oath of God it was always ready for a removal at the appointed season 3. Christ his being made a Priest by the Oath of God for ever is a solid Foundation of Peace and Consolation to the Church For 4. All the Transactions between the Father and the Son concerning his Offices undertakings and the work of our Redemption have respect unto the Faith of the Church and are declared for our Consolation Such were his solemn Call to his sacerdotal Office
note of Inference 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is frequently made use of by our Apostle in this Argumentative Discourse as Chap. 2. 17. 3. 1. 8. 3. 9 18. 11. 19. and in this place ideo quapropter Nor is it any where else in the New Testament used for the Introduction of a Conclusion or Inference from Premises in a way of Argument And the causality which here it includes may respect the whole foregoing Discourse as asserting that which necessarily follows thereon Or it may have respect only unto the ensuing clause in this verse As if the Apostle had only intended in particular that the Lord Christ is able to save to the uttermost because he ever abideth But he rather seems to make an Inference from the whole foregoing Discourse and the close of the verse is onely an addition of the way and manner how the Lord Christ accomplisheth what is ascribed unto him by vertue of his Office Being such an High Priest as we have evidenced to be made by an Oath and abiding for ever he is able to save Considerations of the Person and Offices of Christ ought to be improved unto the strengthening of the Faith and encrease of the Consolation of the Church So they are here by the Apostle After the great and ample Declaration that he hath made of the Excellency of his Priestly Office with respect unto his Person he applies all that he hath spoken unto the incouragement of the Faith and Hope of them that endeavour to go to God by him And all those who explode such considerations and such improvements of them are no otherwise to be looked on but as persons utterly ignorant both of Christ and Faith in him 2. That which is inferred to be in this Priest is Power and Ability 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He is able He can This is the second time the Apostle ascribeth Power or Ability unto this Priest see Chap. 2. ver 18. and the Exposition thereof And it is not an Ability of nature but of Office that is intended An Ability of nature in Christ he had proved sufficiently in the first Chapter of the Epistle and that accompanied with Supreme Power or Authority over all But whereas as our Mediator he hath undertaken such Offices for us he is as such able to do no more than he is so by vertue of them or in the discharge of those Offices If therefore there be any thing needfull for us which although it may be supposed within the compasse of the Divine Power of the Son of God is yet not to be effected in a way of Office that as our Mediator he is not able for Hence doth our Apostle presse his Ability not absolutely but as the High Priest of the Church As if a man who is mighty in Wealth Riches and Power be also made a Judge It is one thing what he can do by his Might and Power another what he is able for and can do as a Judge And he who hath to deal with him as a Judge is to consider only what he is able for in the Discharge of that Office And he doth this partly to evince his preeminence above the High Priests of the Law For by reason of their personal Infirmities and the limited nature of their Office they were really unable to effect many things which the Church stood in need of from those that discharged that Office supposing them the only way of our approach unto God Were they never so ready Willing diligent and watchful yet they were not Able to do all that was necessary for the Church Being themselves sinful Men made Priests by the Law of a carnal Commandment and subject unto Death they had no Ability to effect in the Church what is expected from the Priestly Office But the Lord Christ our High Priest being free from all these Imperfections as he was a Priest He is Able But principaliy he insists upon it to encourage and confirm the Faith of the Church in him with respect unto this Office Wherefore having by many Demonstrations assured us of his Love and Compassion Chap. 2. and Chap. 5 there remains nothing but to satisfie us also of his Power and Ability And this he hath now evinced from the nature and dignity of his Office as vested in his Person This is the Ability here intended not an absolute Divine Power inherent in the Person of Christ but a Moral Power a Jus a Right and what can be effected in the just discharge of this Office And hereon The Consideration of the Office Power of Christ is of great use unto the Faith of the Church To this end we may observe 1. That the Foundation of all the Benefits which are received by Christ that is of the Spiritual and Eternal Salvation of the Church is laid in his condescension to undertake the Office of a Mediator between God and Man And as this was the greatest effect of Divine Wisdom and Grace so it is the first Cause the Root and Spring of all Spiritual Blessings unto us This the whole Scripture beareth Testimony unto Heb. 10. 7. 1 John 3. 16. This is the fundamental Article of Faith Evangelical And the want of laying this Foundation aright as it occasioneth many to Apostatize from the Gospel unto a natural Religion so it weakeneth and disordereth the Faith of many Believers But this is the first Ground of all Friendship between God and Man 2. Having undertaken that Office all the Actings of it for us and towards us or towards God in our behalf are circumscribed and limited by that Office We have no Ground of Faith to expect any thing from him or by him but what belongs unto the Office that he hath undertaken Neither are we in our Addresses unto him and expectations from him to consider him absolutely as God the Eternal Son of God only but as the Mediator between God and Man VVe can look for no more from a King but what he can justly do as a King nor any other Person in Office no more are we to look for from Christ himself 3. This Office of Christ in general as the Mediator and Sponsor of the New Covenant is distinguished into three especial Offices of a King a Prophet and a Priest Whatever therefore we receive from Christ or by him we do it as he acts in that threefold capacity or in one of those Offices a King a Priest or a Prophet VVhatever he hath done for us or continueth to do whatever he doth over us for us or towards us he doth it in and under one of these capacities For unto them may all his Office Relation unto us be reduced And the kindness of all those other Relations wherein he stands unto us as of a Shepherd the Bishop of our Souls of an Husband of a Brother a Friend he puts forth and exerciseth in the Acts and Actings of these Offices 4. All these Offices whether vested jointly in any one other Person or severally
That It is good to secure this first Ground of Evangelical Faith that the Lord Christ as vested with his Offices and in the exercise of them is able to save us Salvation is that which all sinners who have fallen under any Convictions do seek after And it is from God they look for it he alone they know can save them and unless he do so they cannot be saved And that he can do so they seem for a while to make no Question although they greatly doubt whether he will or no. Here under these general apprehensions of the Power of God they cannot long abide but must proceed to enquire into the Way whereby he will save them if every they be saved And this the whole Scripture testifieth to be no otherwise but by Jesus Christ. For there is no salvation in any other neither is there any other Name under Heaven given among men whereby they must be saved Act. 4. 12. When their thoughts are thus limited unto Christ alone their next enquiry is how shall this man save us And hereon are they directed unto his Offices especially his Priesthood whereby he undertakes to deliver them from the Guilt of their sins and to bring them into favour with God Is it not therefore highly incumbent on them to satisfie themselves herein that Christ is able to save them in the exercise of this Office For if he be not there is no salvation to be obtained And when men are come thus far as that they will not Question in general but that the Lord Christ in the discharge of his Sacerdotal Office is able to save sinners in general yet unbelief will keep them off from acquiescing in this Power of his as so limited for their own salvation As Naaman had thoughts in general that Elisha could cure men of their Leprosie yet he would not believe that he could cure them in the way and by the means he prescribed He thought he would have taken another course with him more suited unto his apprehensions as a means for his Recovery Hereon he turns away in a Rage which if he had not by good advice been recalled from he had lived and died under the Plague of his Leprosie 2 King 5. 10 11 12 13 14. When Persons are reduced to look for salvation only by Christ and do apprehend in general that he can save sinners yet oft-times when they come to inquire into the way and manner of it by the Exercise of his Priestly Office they cannot close with it Away they turn again into themselves from which if they are not recovered they must dye in their sins Unless therefore we do well and distinctly fix this Foundation of Faith that Christ as a Priest is able to save us or is able to do so in the discharge of his Sacerdotal Office we shall never make one firm step in our Progress To this end we must consider That the Lord Christas Mediator and in the Discharge of his Office is the wisedom of God and the Power of God So saith our Apostle Christ crucified is to them that believe the Power of God and the wisdom of God 1 Cor. 1. 23 24. His death is both an effect of divine Power and Wisdom and thereby do they exert their efficacy unto the utmost for the attaining of the end designed in it Wherefore we are to look unto this Priesthood of Christ as that which divine wisdom hath appointed as the only way and means whereby we may be saved And if there be any defect therein if Christ in the discharge of it be not able to save us notwithstanding the Difficulties which unto us seem insuperable it must be charged on divine wisdom as that which was wanting in the contrivance of a due means unto its end And so it is done by the world For the Apostle testifieth that this wisdom of God is looked on and esteemed by men as meer foolishness The way proposed in it to save sinners by the Cross of Christ is accounted as folly by all unbelievers whatever else they pretend as the Reason of their unbelief But this Faith is to fix upon namely that although we yet see not how it may be done nor have the experience of it in our own souls yet this being the way which infinite wisdom hath fixed on there is no defect in it but Christ by it is able to save us For the very first notion which we have of wisdom as Divine and Infinite is that we are to acquiesce in its Contrivances and Determinations though we cannot comprehend the Reasons or wayes of them Besides the Lord Christ is herein also the Power of God God in him and by him put forth his omnipotent Power for the accomplishing of the effect and end aimed at Wherefore although we are not to look for our salvation from the Power of God absolutely considered yet are we to look for it from the same omnipotency as acting it self in and by Jesus Christ. This is the way whereby infinite wisdom hath chosen to act omnipotent Power And into them is Faith herein to be resolved 3. He is able to save also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word may have a double sense for it may respect the Perfection of the work or its Duration and so it is variously rendred to the utmost that is compleatly or evermore that is alwaies or for ever So the Syriack Translation carries it Take the word in the first sense and the meaning is that he will not effect or work out this or that part of our salvation do one thing or another that belongs unto it and leave what remains unto our selves or others but he is our Rock and his work is perfect Whatever belongs unto our entire compleat Salvation he is able to effect it The general notion of the most that are called Christians lies directly against this Truth In the latter sense two things may be intended 1. That after an entrance is made into this work and men begin to be made partakers of deliverance thereby there may great oppositions be made against it in Temptations Trials Sins and Death before it be brought unto Perfection But our Lord Christ as our Faithful High Priest fainteth not in his work but is able to carry us through all these difficulties and will do so until it be finished for ever in heaven 2. That this Salvation is durable perpetual eternal Isa. 45. 17. Salvare in aeternum to procure salutem aeternam But favores sunt ampliandi and there is nothing hinders but that we may take the words in such a comprehensive sense asto include the meaning of both these Interpretations He is able to save compleately as to all Parts fully as to all causes and for ever in Duration And we may observe Whatever hindrances and difficulties lye in the way of the salvation of Believers whatever oppositions do rise against it the Lord Christ is able by vertue of his Sacerdotal Office and in the
of Believers Heb. 10. 2. 3. The actual Intercession of Christ in Heaven as the second Act of his sacerdotal Office is a fundamental Article of our Faith and a principal Foundation of the Churches consolation So is it asserted to be 1 John 2. 1 2. And it is expressed by our Apostle as that whereby the Death of Christ is made effectual unto us Rom. 8. 3 4. For it comprizeth the whole care and all the Actings of Christ as our High Priest with God in the behalf of the Church This therefore is the immediate spring of all Gracious communications unto us For hereby doth he act his own Care Love and Compassion and from thence do we receive all Mercy all Supplies of Grace and Consolation needful unto our Duties Temptations and Trials Hereon depends all our encouragement to make our Application unto God to come with boldness of Faith unto the Throne of Grace Chap. 4. 15 16. Chap. 10. 21 22. Wherefore whatever Apprehensions we may attain of the manner of it the thing it self is the center of our Faith Hope and Consolation 4. It is no way unworthy or unbecoming the humane nature of Christ in its glorious Exaltation to pray unto God It was in and by the humane Nature that the Lord Christ exercised and executed all the Duties of his Offices whilst he was on Earth And he continueth to discharge what remains of them in the same Nature still And however that Nature be glorified it is the same essentially that it was when he was in this world To ascribe another kind of Nature unto him under pretence of a more divine Glory is to deny his Being and to substitute a fancy of our own in his Room So then the Humane Nature of Christ however exalted and glorifyed is humane Nature still subsisting in dependance on God and subjection unto him Hence God gives him new Revelations now in his glorified condition Revel 1. 1. With respect hereunto he acted of old as the Angel of the Covenant with expresse Prayers for the Church Zech. 1. 12 13. So the Command given him to intercede by the way of Petition Request or Prayer Psal. 2. 8. Ask of me respects his state of Exaltation at the Right hand of God when he was declared to be the Son of God with Power by the Resurrection from the dead v. 7 8. And the Incense which he offereth with the Prayers of the Saints Rev. 8. 3 4. is no other but his own Intercession whereby their Prayers are made acceptable unto God 5. This Praying of Christ at present is no other but such as may become him who sits down at the Right hand of the Majesty on High There must therefore needs be a great difference as to the outward manner between his present Intercession in Heaven and his Praying whilst he was on the Earth especially at some seasons For being encompassed here with Temptations and Difficulties he cast himself at the foot of God with strong cryes tears and supplications Chap. 5. 7. This would not become his present glorious state nor is he liable or exposed unto any of the causes or occasions of that kind of treating with God And yet at an another time whilst he was in this world he gave us the best estimate and Representation of his present Intercession that we are able to comprehend And this was in his Prayer recorded John 17th For therein his confidence in God his Union in and with him the Declaration of his Will and Desires are all expressed in such a manner as to give us the best understanding of his present Intercession For a created nature can rise no higher to expresse an Interest in God with an Oneness of mind and Will than is therein declared And as the Prayers with cryes and tears when he offered himself unto God were peculiarly Typed by the Fire on the Altar so was this solemn Prayer represented by that cloud of Incense wherewith the High Priest covered the Ark and the Mercy-seat at his entrance into the most holy place In the vertue of this holy cloud of incense did he enter the Holy places not made with hands Or we may apprehend its Relation unto the Types in this Order His Prayer John 17th was the preparation of the sweet Spices whereof the Incense was made and compounded Exod. 30. 34. His Sufferings that ensued thereon were as the breaking and bruising of those Spices wherein all his Graces had their most fervent exercise as Spices yield their strongest savour under their bruising At his entrance into the Holy place this Incense was fired with Coals from the Altar that is the efficacy of his Oblation wherein he had offered himself unto God through the Eternal Spirit rendred his Prayer as Incense covering the Ark and Mercy-seat that is procuring the fruits of the Attonment made before God 6. It must be granted that there is no need of the use of Words in the immediate Presence of God God needs not our words whilst we are here on Earth as it were absent from him For he is present with us and all things are open and naked before him But we need the use of them for many reasons which I have elsewhere declared But in the glorious presence of God when we shall behold him as the Lord Christ doth in the most eminent manner Face to Face it cannot be understood what need or use we can have of words to express our selves unto God in Prayers or Praises And the souls of men in their separate state and condition can have no use of Voice or VVords yet are they said to cry and pray with a loud voice because they do so virtually and effectually Rev. 6. 9 10. However I will not determine what outward Transactions are necessary unto the glory of God in this matter before the Angels and Saints that are about his Throne For there is yet a Church state in Heaven wherein we have Communion Chap. 12. 22 23 24. What solemn outward and as it were visible Transactions of worship are required thereunto we know not And it may be the Representation of Gods Throne and his worship Revel 4 5. wherein the Lamb in the midst of the Throne hath the principal part may not belong only unto what is done in the Church here below And somewhat yet there is which shall cease and not be any more after the Day of Judgment 1 Cor. 15. 26 28. 7. It must be granted that the vertue efficacy and Prevalency of the Intercession of the Lord Christ depends upon and flows from his Oblation and Sacrifice This we are plainly taught from the Types of it of Old For the Incense and carrying of Blood into the Holy place after the Expiatory Sacrifice the great Type of his Oblation of himself did both of them receive their efficacy and had respect unto the Sacrifice offered without Besides it is expresly said that the Lord Christ by the one Offering of himself obtained for us eternal
Wisdom and Holiness that having designed the bringing of many sons unto Glory he should make the Captain of their salvation perfect through sufferings So the Condecency here intended may respect 1. The Wisdom Grace and Goodness of God It became him to give us such an High Priest as we stood in need of namely one that was able in the Discharge of that Office to save all to the uttermost that come unto God by him For to design our salvation by an High Priest and not to provide such an one as was every way able to effect it became not the Wisdom and Grace of God 2. Respect may be had herein unto our state and condition Such this was as none but such an High Priest could relieve us in or save us from For we stand in need of such an one as our Apostle declares as 1. could make Attonement for our sins or perfectly expiate them 2. Purge our Consciences from dead works that we might serve the living God or sanctifie us throughout by his Blood 3. Procure Acceptance with God for us or purchase eternal Redemption 4. Administer supplies of the spirit of Grace unto us to enable us to live unto God in all Duties of Faith Worship and Obedience 5. Give us assistance and consolation in our Trials Temptations and Sufferings with pity and compassion 6. Preserve us by Power from all ruining Sins and Dangers 7. Be in a continual Readiness to receive us in all our Addresses to him 8. To bestow upon us the Reward of Eternal Life Unless we have an High Priest that can do all these things for us we cannot be saved to the uttermost Such an High Priest we stood in need of and such an one it became the wisdom and Grace of God to give unto us And God in infinite wisdom Love and Grace gave us such an High Priest as in the Qualifications of his Person the Glory of his Condition and the Discharge of his Office was every way suited to deliver us from the state of Apostacy sin and misery and to bring us unto himself through a Perfect salvation This the ensuing particulars will fully manifest The Qualifications of this High Priest are expressed first indefinitely in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Difference from other High Priests is included herein He must not be one of an Ordinary sort but one so singularly qualified unto his work so exalted after his work and so discharging his work unto such Ends. In all these things we stood in need of such an High Priest as was quite of another sort order and kind than any the Church had enjoyed under the Law as the Apostle expresly concludes ver 28. His Personal inherent Qualifications are first expressed and we shall consider first some things in general that are common unto them all and then declare the especial intendment of every one of them in particular Such an High Priest became us as is Holy Harmless Undefiled Separate from sinners And 1. There is some Allusion in all these things unto what was Typically represented in the Institution of the Office of the Priesthood under the Law For the High Priest was to be a Person without blemish not maimed in any part of his body He was not to marry any one that was defiled nor to defile himself among the People On his forehead in his ministrations he ware a Plate of Gold with that Inscription Holiness to the Lord. And no doubt but Personal Holiness was required of him in an especial manner for want whereof God cast out the Posterity of Eli from the Priesthood But all those things were only outward Representations of what was really required unto such an High Priest as the Church stood in need of For they were mostly external giving a Denomination unto the Subject but working no real change in it And where they were internal they were encompassed with such a mixture of sins weaknesses infirmities and the Intercision of Death as that they had no Glory in comparison of what was required All these things the Apostle observes reducing them unto two Heads namely that they were obnoxious unto Sin and Death and therefore as they died so they offered sacrifices for their own sins But the Church was taught by them from the Beginning that it stood in need of an High Priest whose real Qualifications should answer all these Types and Representations of them 2. It is possible that our Apostle in this Description of our High Priest designed to obviate the prejudicate opinion of some of the Hebrews concerning their Messiah For generally they looked on him as one that was to be a great earthly Prince and warriour that should conquer many Nations and subdue all their enemies with the sword shedding the blood of men in Abundance In opposition unto this vain and pernicious Imagination our Saviour testifies unto them that he came not to kill but to save and keep alive And our Apostle here gives such a Description of him in these holy gracious Qualifications as might attest his Person and work to be quite of another nature than what they desired and expected And their frustration herein was the principal occasion of their unbelief See Mal. 3. 1 2 3. 3. I am sorry that it hath fallen from the Pen of an able Expositor of our own on this place that the Time when the Lord Christ was thus made an High Priest for ever and that by an Oath was after he had offered one sacrifice not many for the People not for himself once not often of everlasting vertue and not effectual for some petty Expiations for a time and after he was risen ascended and set at the right hand of God If by being made an High Priest only a Solemn Declaration of being made so is intended these things may passe well enough For we allow that in the Scripture then a thing is oft-times said to be when it is first manifested or declared So was the Lord Christ determined to be the son of God with Power by the Resurrection from the dead But if it be intended as the words will scarce admit of any other Interpretation that then the Lord Christ was first made an High Priest after all this was performed the whole real Priesthood of Christ and his proper Sacrifice is overthrown For it is said he was not made an High Priest until after that he had offered his one sacrifice And if it were so then he was not a Priest when he so offered himself But this implies a contradiction for there can be no sacrifice where there is no Priest And therefore the Socinians who make the consecration of the Lord Christ unto his Sacerdotal Office to be by his entrance into Heaven do utterly deny his Death to have been a Sacrifice but only a Preparation for it as they fancy the killing of the beast to have been of old And the Truth is either the Lord Christ was a Priest before and in the
Oblation of himself on the Cross or he was never any nor needed so to be nor could he so be for after he was freed from death he had nothing to offer And it is a strange order of things that the Lord Christ should first offer his onely Sacrifice and after that be made a Priest But the Order Time and manner of the Call and Consecration of the Lord Christ unto his Priesthood I have elsewhere declared Wherefore 4. We may observe that all these Qualifications of our High Priest were peculiarly necessary on the account of the Sacrifice which he had to offer They were not only necessary for him as he was to be the Sacrificer but also as he was to be the Sacrifice not only as he was to be the Priest but as he was to be the Lamb. For the Sacrifices were to be without blemish as well as the Sacrificers So were we redeemed with the precious blood of Christ as of a Lamb without blemish and without spot 1 Pet. 1. 19. But however the Sacrifices were chosen under the Law without blemish yet were they still in their own nature but Calves and Goats and Lambs And therefore Priests who had weaknesses and infirmities and sins of their own might be meet enough to offer them But here both Priest and Sacrifice were to be equally pure and holy 5. We must not pass by the wresting of this Text by the Socinians nor omit its due Vindication For they contend that this whole Description of our High Priest doth not respect his internal Qualifications in this world before and in the offering of himself by his Blood but his glorious state and condition in Heaven For they fear as well they may that if the Qualifications of a Priest were necessary to him and required in him whilst he was in this world that then he was so indeed He who says such an High Priest became us as is holy harmless undefiled separate from sinners doth affirm that when he was so he was our High Priest In that state wherein these things were necessary unto him he was a Priest To avoid this ruine unto their Pretensions they offer violence unto the Text and the signification of every word in it and dangerously insinuate a negation of the things intended to be in Christ in this world So speaks Schlictingius on the place Unde apparet sequentibus verbis seu Epithetis Christo tributis non mores ipsius seu vitam ab omni peccati labe puram sed felicem ac beatum statum describi ac designari ob quem fiat ut in aeternum vivens nostri quoque perpetuam gerat curam Licet enim omnia ista ratione vitae morum de Christo intellecta verissima sint tamen nihil ad praesens Authoris institutum faciunt So also argues Smalcius de Reg. Christi Cap. 23. whom we have elsewhere refuted The Paraphrase of one of our own seems to comply herewith which is as followeth And this was a sort of High Priests which we sinful weak creatures had need of which by the way I do not understand for we stood not in need of a new sort of High Priests but of one single individual High Priest One that being mercifully disposed is also incapable of suffering any hurt of being defiled or corrupted and consequently of dying and to that end is exalted unto a pitch above our sinful corruptible condition here So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are rendred in the Margin free from evil and undefileable The sense is plainly the same with that of Schlictingius though there be some variety in the expressions of the one and the other And therefore is Christ said to be exalted that he might be such as he is here described as though he was not so before in the sense here intended by the Apostle however the words here in another sense might be applyed unto him Three things seem to be aymed at in this Exposition 1. To make way for another corrupt notion on the next verse wherein these men with Grotius would have Christ in some sense offer for his own sins also which there can be no pretence for if these things be asscribed unto him as he was a Priest in this world 2. To take care that the Innocency Holinesse and absolute Purity of our High Priest be not supposed to be necessary unto our Justification neither as the material nor formal cause of it For if the Lord Christ in the Sacrifice of himself died for our Justification and that he might do so it was necessary that he should antecedently be holy harmless undefiled and separate from sinners then was his being so necessary unto our Justification as a cause thereof 3. To obviate an Apprehension of his being an High Priest before his death and to have offered his one Sacrifice therein For if he had not the Qualifications necessary unto an High Priest before his Ascension into Heaven he could not be so before But these things are none of them compliant with the Truth And 1. This Exposition is contrary to the concurrent sense of all sober antient and modern Expositors And which is more it is contrary to the common sense of all Christians Not one of them who knoweth ought of these things unless their minds are perverted with these mens glosses and that meerly to comply with other opinions wherein the text is no way concerned but that in their first and last consideration of these words they respect Jesus Christ as to his personal Holiness in this World And that Exposition had need be well confirmed which is not only contrary to the Judgement of all learned men but also destructive of the common Faith of Christians But as yet we have nothing beyond crude Assertions offered in the proof of it 2. It is contrary unto or inconsistent with the sense and use of the Words in all good Authors sacred and prophane and contrary unto the Application of them unto the Lord Christ in other places of the Scripture as we shall see immediately 3. It is contrary to the order of the Apostles words For he placeth all these Properties as qualifications of this Person antecedently unto his Exaltation He was first Holy Harmless Undefiled and then made Higher than the Heavens But according unto this Exposition his being made higher than the Heavens is the antecedent cause of his being made Holy c. 4. It is highly false that the blessed state pretended to be here set forth was antecedently unto his being a Priest and the sacrifice which he offered yea such an estate was inconsistent with the Oblation of himself For he offered himself unto God in his Blood Heb. 9. 14. and that with strong cryes and tears Chap. 5. 7. which were inconsistent with such a state for it is so described on purpose to be exclusive of every thing required thereunto 5. Schlictingius pleads that although all these things were true with
them during the whole time of their Priesthood The first were their Sins hence they were obliged continually to offer sacrifice for their own sins and that to the very last day of their Lives The summe and issue of their natural weaknesse was death it self This seized on every one of them so as to put an Everlasting end unto their sacerdotal Administrations But wherefore did the Law make such Priests men meer men that had infirmity subject to sin and death so as to put an end unto their Office The Reason is because it could neither find any better nor make them any better whom it found in that condition The Law must be content with such as were to be had and in it self it had no power to make them better In opposition hereunto it is said the Word of the Oath made the Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consecrated for ever What was the consecration of the Lord Christ unto his Office and wherein it did consist I have before at large declared That which the Apostle intends here in an especial manner is his absolute freedom from the infirmities which those other Priests were obnoxious unto namely such Infirmities in the first place as with respect whereunto sacrifice was to be offered unto God that is their own sins And the Apostle here opposing the Consecration of Christ unto their having Infirmities sheweth sufficiently that he intended not to insinuate that he offered for any infirmities of his own seeing he is wholly different from them and opposed unto them who had such infirmities And if he had offered for his own infirmities the Apostle could not have objected it as the weaknesse of the Law that it made Priests which had infirmity for in that sense the Word of the Oath should have done so also But whereas his Exaltation into Heaven for the discharge of the remaining Duties of his Priesthood in his Intercession for the Church belonged unto the perfection of his Consecration he was therein also freed from all those natural Infirmities which were necessary unto him that he might be a sacrifice The ensuing Observations offer themselves unto us 1. There never was nor never can be any more than two sorts of Priests in the Church the one made by the Law the other by the Oath of God Wherefore 2. As the bringing in of the Priesthood of Christ after the Law and the Priesthood constituted thereby did abrogate and disanul it so the bringing in of another Priesthood after his will abrogate and disanul that also And therefore 3. Plurality of Priests under the Gospel overthrows the whole Argument of the Apostle in this place and if we have yet Priests that have infirmities they are made by the Law and not by the Gospel 4. The summe of the Difference between the Law and the Gospel is issued in the Difference between the Priests of the one and the other state which is inconceivable 5. The great Foundation of our Faith and the hinge whereon all our consolation depends is this that our High Priest is the Son of God 6. The Everlasting continuance of the Lord Christ in his Office is secured by the Oath of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 AN EXPOSITION OF THE Eighth Chapter OF THE EPISTLE OF THE HEBREWS CHAP. VIII There are Two General Parts of this Chapter I. A Father Explication of the Excellency of the Priesthood of Christ or of Christ himself as vested with that Office that is both in his Personal Glory and in the usefulness of his Office unto the Church above those of the Order of Aaron II. A further confirmation hereof wherein is introduced the consideration of the two Covenants the Old and the New For unto the former was the whole Administration of the Levitical Priests confined Of the latter Christ as our High Priest was the Mediator and Surety And therefore the Apostle fully proves the excellency of this New Covenant above the Old which redounds unto the Glory of its Mediator The First part is contained in the first five verses the latter extends from thence to the end of the Chapter In the first Part two things are designed 1. A Recapitulation of some things before delivered 2. The Addition of some farther Arguments in the confirmation of the same Truth so long before insisted on Both of them he comprizeth in three instances of the excellency of Christ in his Priesthood or in the Discharge of his Office 1. In his Exaltation and the Place of his present Residence ver 1. 2. In the Sanctuary whereof he is a Minister and the Tabernacle wherein at present he doth administer ver 2. 3. In the Sacrifice he had to offer or which he offered before his entrance into that Sanctuary ver 3. which he illustrates by two especial considerations ver 4 5. VER 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 caput vul Capitulum Summa Beza Caeterum eorum quae diximus haec summa est Moreover this is the Sum of what we speak Summatim autem dicendo to speak briefly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all these things the Head Chief or Principal of all these things vul Super ea quae dicuntur Rhem. the Sum concerning these things which be said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. We have an High Priest he who sitteth omitting this word or including it in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is ille 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vul magnitudinis which the Rhemists render by Majesty and retain Sedis for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beza Majestatis illius or Throni virtutis magnificandi VER 1. Now of the things that are spoken this is the sum We have such an High Priest who is set on the right hand of the Throne of the majesty in the Heavens This first Verse contains two things 1 A Preface unto that Part of the ensuing Discourse which immediately concerns the Priesthood of Christ unto the end of ver 5. 2 A Declaration of the first Preheminence of our High Priest which the Apostle would have us in an especial manner to consider The Preface is in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may be considered either as unto its Design in general or as unto the Sense of the words I. The Design of the Apostle in this Interlocution which is not unusual with him is to stir up the Hebrews unto a diligent consideration of what he insisted on and to leave an impression of it on their minds And this he doth for two Reasons 1. Least the Length and Difficulty of his preceding Discourse should have any way discomposed their minds or wearied them in their Attention so as that they could not well retain the substance of what he pleaded In such cases it was always usual with them who pleaded important Causes before the wisest Judges to recapitulate what had been spoken at length before and to shew what hath been evinced by the Arguments they
〈◊〉 〈◊〉 a Minister Having declar'd the Glory and Dignity which he is exalted unto as sitting down at the right hand of the Throne of the Majesty in Heaven what can be farther expected from him There he lives eternally happy in the enjoyment of his own Blessedness and Glory Is it not reasonable it should be so after all the hardships and miseries which he being the Son of God underwent in this world Who can expect that he should any longer condescend unto Office and Duty Neither generally have men any other thoughts concerning him But where then would lie the advantage of the Church in his Exaltation which the Apostle designs in an especial manner to demonstrate Wherefore unto the mention of it he immediately subjoins the continuation of his Office He is still 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Publick Minister for the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to minister either with God or before God as a Priest for others or for God in the Name of God towards others as do Magistrates and Ministers of the Gospel And therefore all these sorts are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord Christ is expresly spoken of here as a Priest it is a name of his Priestly Office wherein he acts towards God Nor is he any where called or said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in any of his Actings from God towards us although he be said therein to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 15. 8. that is he was so in the days of his flesh but that name now no way belongeth unto him He is not therefore styled a Minister because he executeth the Purposes of God towards us as Schlictingius fancieth but he acts towards God and before God on our behalf according to the duty of a Priest He went into Heaven to appear in the presence of God for us and to discharge his Office before God on our behalf And it is granted also that by vertue thereof he doth also communicate all good things from God unto us For the whole administration of things Sacred between God and the Church is committed unto him And we must observe that The Lord Christ in the Height of his Glory condescends to discharge the Office of a publick minister in the behalf of the Church We are not to bound our Faith on Christ as unto what he did for us on the Earth The Life and Efficacy of the whole of his Mediation depends on what he did antecedently thereunto and what he doth consequently unto it For in these things doth the Glory of his Love and Grace most eminently appear Antecedently unto what he did on Earth and to make way for it there was his infinite condescension in assuming our Nature He was in the forme of God and in the eternal enjoyment of all the Blessedness which the Divine Nature is essentially accompanied withal Yet being thus Rich this was his Grace that for our sakes he became poor This ineffable Grace and Love of Christ is the principal object of our Faith and Admiration as it is declared by the Apostle Phil. 2. 6 7 8 9. And as he emptied himself and laid aside his Glory for a season to undertake the Work of Meditation So now he hath reassumed his Glory as to the manifestation of his Divine Power and hath the highest Addition of Glory in his Humane Nature by his exaltation at the right hand of God yet he continueth his care of and Love towards the Church so as yet to discharge the office of a Publick Minister in their behalf As all the shame reproach misery with death that he was to undergo on the Earth deterred him not from undertaking this work So all the Glory which he is environed withal in Heaven diverts him not from continuing the Discharge of it 2dly There is a Limitation of this ministration of our High Priest with respect unto its proper Object and that in a double expression For he is a Minister 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. He is so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word may be either of the Masculine or of the Neuter Gender and so respect either Persons or Things If it be taken in the former way it is of the Saints And this is the ordinary sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Books of the New Testament Saints or Holy Persons But they cannot be here precisely intended And the Apostle useth this word frequently in another sense in this Epistle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Neuter Gender may have a double signification 1. Of Holy things in general 2. Of Holy Places 1. Of things So the Uul Lat. renders the word Sanctorum which the Rhemists translate Holies that is of Holy Persons or Holy things And ours place Holy things in the Margen And the sense is true if the signification of the word be extended unto all Holy Things For the ministration of them all is committed unto Jesus Christ. But the word hath yet a more peculiar signification The inmost part of the Tabernacle our Apostle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chap. 9. 3. That is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Holy of Holies the most Holy Place And absolutely he calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Holyes Chap 9. 8 12 24 25. Chap. 13. 11. And in answer thereunto he calleth our Spiritual Presence before God whereunto we have an Access by the Blood of Christ by the same name Chap. 10. 19. And hence the word is rendred by most Interpreters the Sanctuary as by the Syr. The House of the Sanctuary Particularly that Part of the Tabernacle whereinto the High Priest entred alone and that but once a year Take this Sanctuary properly and literally and Christ was not the minister of it He never entred into it nor could nor had any Right so to do because it belonged and was appropriated unto others as our Apostle declares ver 4. Wherefore we must take our Direction herein from the words following For mentioning the whole Tabernacle as he doth here one part of it namely the Sanctuary he gives it a note of Distinction from the Old Tabernacle of Moses the true Tabernacle So must the Sanctuary be distinguished from that of Old It is that which answers thereunto And this is nothing but Heaven it self Heaven not as considered absolutely but as the Place of Gods glorious Presence the Temple of the living God where the worship of the Church is represented and all its Affairs transacted This is called Gods Sanctuary Psal. 102. 19. He looked down from the height of his Sanctuary from Heaven did the Lord behold the Earth And so the Apostle himself plainly interprets this place Chap. 9. 24. Christ is not entred into the Holy Places made with hands which are the figures of the true but into Heaven it self And this is called the Sanctuary because there doth really dwell and abide all
of another sort When these things were thus prepared and ordered they stood not for a magnificent shew but were designed unto constant use in the service of God This the Apostle declares in the same order wherein he had described the parts of the Tabernacle in their distribution into the first and the second the outward and inward Tabernacle As to the first Tabernacle wherein were the Candlestick and the Tables and the Shew-bread he declares the use of it 1. With respect unto the persons for whose Ministry it was ordained 2 Of that Ministry itself 3 Of the time and season of its performance 1. The Persons who administred therein were the Priests They and they alone entred into the Sanctuary All others were forbidden to approach unto it on pain of Excision These Priests who had this priviledge were all the posterity of Aaron unless they fell under exception by some legal incapacitating blemish For a long time that is from the preparing of the Tabernacle unto the building of the Temple they administred in this Sanctuary promiscuously under the care of God and directions of the High Priest For the Inspection of the whole was committed in an especial manner unto the High Priest Numb 4. 10. Zech. 3. 7. Yea the actual performance of the daily service of this part of the Sanctuary was in the first place charged on him Exod. 27 21. But the other Priests being designed to help and assist him on all occasions this service in process of time was wholly devolved on them And if the High Priest did at any time minister in this part of the Sanctuary he did it not as the High Priest but as a Priest only for all his peculiar service belonged unto the most Holy Place In process of time when the Priests of the Posterity of Aaron were multiplyed and the services of the Sanctuary were to be encreased by the building of the Temple wherein instead of one candlestick there were ten David by Gods direction cast all the Priests into 24 courses or orders that should serve in their turns two courses in a month which rule continued unto the destruction of the second Temple 1 Chron. 24. Luk. 1. 5. And he did it for sundry ends 1 That none of the Priests of the Posterity of Aaron might be utterly excluded from this Priviledge of approaching unto God in the Sanctuary and if they were it is likely they would have disposed of themselves into other wayes and callings and so have both neglected and defiled the Priesthood 2 That there might be no neglect at any time in the solemn Ministry seeing that which lies on all promiscuously is too often neglected by all For although the High Priest were to keep the charge to judge the house and to keep the courts Zech. 3. 7. and so take care for the due attendance unto the daily Ministration yet was the provision more certain when being ordained by Law or by divine Institution all Persons concerned herein knew the times and seasons wherein they might and wherein they ought to attend on the Altar These were the officers that belonged unto the Sanctuary The Persons who alone might enter into it on a sacred account And when the Structure of the whole was to be taken down that it might be removed from one place to another as it was frequently in the wilderness the whole was to be done by the Priests and all the holy Utensils covered before the Levites were admitted to draw nigh to carry them so as they might not touch them at all Numb 4. 15. Yet must it be observed that although this were the peculiar service of the Priests yet was it not their only service Their whole sacred imployment was not confined unto this their entrance into the Sanctuary There was a work committed unto them whereon their whole service in the Sanctuary did depend This was the offering of Sacrifices which was accomplished in the court without on the brazen Altar before the door of the Tabernacle which belonged not unto the purpose of the Apostle in this Place This was the great priviledge of the Priests under the old Testament that they alone might and did enter into the Sanctuary and make an approach unto God And this priviledge they had as they were Types of Christ and no otherwise But withal it was a great part and a great means of that state of servitude and fear wherein the People or the Body of the Church was kept They might not so much as come nigh the Pledges of Gods Presence it was forbidden them under the penalty of death and being cut off whereof they sadly complained Numb 17. 12 13. This state of things is now changed under the Gospel It is one of the principal priviledges of Believers that being made Kings and Priests unto God by Jesus Christ this distinction as unto especial gracious access unto God is taken away Rev. 1. 5. Ephes. 2. 18. Rom. 5. 2. Neither doth this hinder but that yet there are and ought to be Officers and Ministers in the house of God to dispense the holy things of it and to minister in the name of Christ. For in their so doing they do not hinder but promote the approach of the Church into the presence of God which is the principal end of their office And as this is their peculiar honour for which they must be accountable Heb. 13. 17. So the Church of Believers itself ought alwayes to consider how they may duely improve and walk worthy of this Priviledge purchased for them by the blood of Christ. 2. The general foundation of the service of these Priests in the Sanctuary was that they went or entred into it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This also itself was a divine Ordinance For this entrance both asserted their Priviledge allothers being excluded on pain of Death and gave bounds unto it Hereinto they were to enter but they were to go no further they were not to go into nor look into the most Holy Place nor to abide in the Sanctuary when the High Priest entred into it which the Apostle here hath an especial regard unto They entred into the first Tabernacle but they went no further Hereinto they entred through the first Vail or the covering of the Door of the Tabernacle Exod. 26. 36 37. Through that vail by turning it aside so as that it closed immediately on their entrance the Priests entred into the Sanctuary And this they were to do with an especial Reverence of the Presence of God which is the principal design of that command thou shalt Reverence my Sanctuary Levit. 19. 30. which is now supplyed by the holy reverence of the presence of God in Christ which is in all Believers But moreover the equity of the command extends itself unto that especial reverence of God which we ought to have in all holy services And although this be not confined unto any Postures or Gestures of the Body yet those that naturally express
blood of the Sacrifice and offering it by fire on the Altar he plainly declared the imputation of the guilt of their sins unto the Sacrifice its bearing of them and the expiation of their guilt thereby By carrying of the blood into the Holy Place he testified his acceptance of the Atonement made and his reconciliation unto the People And hereon the full remission and pardon of all their sins no more to be had in remembrance was manifested in the sending away of the scape Goat into the wilderness Hence the Jews have a saying that on the day of expiation all Israel was made as innocent as in the daies of creation How all this was accomplished in and by the Sacrifice of Christ must be afterwards declared 4. As to the nature of this service the Apostle tells us that is was not without blood He so expresseth it to shew the impossibility of entring into the Holy Place any otherwise And from hence he takes his ensuing argument of the necessity of the Death and blood-shedding of the Mediator or High Priest of the new Testament Not without blood as he might not do it otherwise so he did it by blood And this was the manner of the service After the High Priest had filled the Holy Place with a cloud of Incense he returned to the Altar of Burnt-offerings without the Tabernacle where the Sacrifice had been newly slain And whilst the blood of the beast was fresh and as it were living Heb. 10. he took of it in his hand and entring again into the Holy Place he sprinkled it seven times with his finger towards the Mercy-seat Lev. 16. 11 12 13 14. And there is as was said an Emphasis in the expression not without blood to manifest how impossible it was that there should be an entrance into the gracious presence of God without the blood of the sacrifice of Christ. The only Propitiation of sins is made by the blood of Christ and it is by saith alone that we are made Partakers thereof Rom. 3. 25 26. 5. This blood is farther described by the use of it which he offereth Where or when he offered it is not expressed In the Holy Place there was no use of this blood but only the sprinkling of it But the sprinkling of blood was always consequential unto the offering or oblation properly so called For the oblation consisted principally in the atonement made by the blood at the Altar of burnt-offerings It was given and appointed for that end to make atonement with it at that Altar as is expresly affirmed Lev. 17. 11. After this it was sprinkled for purification Wherefore by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Apostle here renders the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used in the Institution Lev. 16. 15. which is only to bring and not to offer properly Or he hath respect unto the offering of it that was made at the Altar without the Sanctuary The blood which was there offered he brought a part of it with him into the most Holy Place to sprinkle it according unto the Institution 6. The Apostle declares for whom this blood was offered and this was for himself and the People first for himself and then for the People For he hath respect unto the distinct Sacrifices that were to be offered on that day The first was of a Bullock and a Ram which was for himself And this argued as the Apostle observes the great imperfection of that Church-state They could have no Priests to offer Sacrifices for the sins of the People but he must first offer for himself and that the blood of other creatures But the true High Priest was to offer his own blood and that not for himself at all but for others only He offered for himself that is for his own sins Lev. 16. 6. Wherefore the Vul. Lat. reads the words pro suâ et Populi ignorantiâ very corruptly changing the number of the substantive but very truly applying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Priest as well as unto the People Others would supply the words by adding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so repeat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the Apostle expresseth the words of the Institution 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which for himself leaving the application unto the series of the context and the nature of the service For himself that is his own sins 2. The blood was offered also for the People that is the People of Israel the People of God the Church the whole congregation And as the High Priest herein bore the Person of Christ so did this People of all the elect of God who were represented in them and by them It was that People and not the whole world that the High Priest offered for And it is the elect People alone for whom our great High Priest did offer and doth intercede 7. That which he offered for it was their errors or their sins The Socinians some of them not for want of understanding but out of hatred unto the true sacrifice of Christ contend from hence that the Anniversary Sacrifice on the great day of expiation the principal representation of it was only for sins of ignorance of imbecillity and weakness But it is a fond Imagination at least the argument from these words for it is so For besides that the scripture calls all sins by the name of errors Psal. 19. 12. Psal. 25. 7. and the worst the most provoking of all sins is expressed by erring in heart Psal. 95. 10. and the LXX frequently render to sin by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Chron. 16. 9. 1 Sam. 16. 22. Hos. 4. 16. c. Besides I say this application of the word elswhere unto all sorts of sins in the enumeration of those errors of the People which the High Priest offered for they are said to be all their iniquities and all their transgressions in all their sins Lev. 16. 21. Wherefore to offer for the errors of the People it is to offer for all their sins of what nature soever they were And they are thus called because indeed there is no such Predominancy of malice in any sin in this world as wherein there is not a mixture of error either notional or practical of the mind or of the heart which is the cause or a great occasion of it See 1 Tim. 1. 13. Matth. 12. 31 32. Here indeed lies the original of all sin The mind being filled with Darkness and Ignorance alienates the whole soul from the life of God And as it hath superadded prejudices which it receives from corrupt affections yet neither directs nor judgeth aright as unto particular acts and duties under all present circumstances And what notions of good and evil it cannot but retain it gives up in particular instances unto the occasions of sin Wherefore 1 spiritual illumination of the mind is indispensably necessary unto our walking with God 2 Those who would be preserved from sin
must take care that spiritual Light do alwayes bear sway in their minds And therefore 3 constantly to watch against the prevalency of corrupt prejudices and affections in their mind And 4 when the light of the mind is sollicited by temptations to suspend its conduct and determination on present circumstances to know that sin lies at the door this is its last address for admission And 5 If error grow strong in the heart through the love of sin truth will grow weak in the mind as to the preservation of the soul from it And 6 Nothing ought to influence the soul more unto repentance sorrow and humiliation for sin than a due apprehension of the shameful error and mistake that is in it VER VIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vul. Lat. Hoc significante Hoc declarante Hoc innuente Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by this manifesting Manifestans Patefaciens notum faciens making known 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is openly manifest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which a blind man may see And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is manifestly plainly perspicuously to declare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vul. Lat. nondum propalatam esse made palà m open manifest Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not yet revealed manifestata facta manifesta not made evidently to appear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vul. Lat. Viam sanctorum the way of the Holies Beza Viam ad sacrarium the way into the sanctuary Viam in Sancta Sanctorum the way into the most Holy Place None suspect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be of the masculine gender 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vul. Lat. habente statum having or continuing its state or condition and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometimes so used Having its station adbuc consistente as yet abiding continuing its state standing consisting VER 8. The Holy Ghost this signifying Syr. signifying hereby evidently declaring that the way into the Holiest of all the way of the most Holy Place of the Holies was not as yet made manifest whilst yet the first Tabernacle was standing kept its station THe Apostle in this verse enters on a declaration of the use which he designed to make of the description of the Tabernacle its furniture and its Utensils which he had before laid down Now this was not to give a particular account of the nature use and signification of every thing in them which he declineth in his close of this recounting of them affirming that it belonged not to his purpose to treat of them particularly on this occasion But from the consideration of the whole in its structure order and services he would prove the Dignity Preheminence and Efficacy of the Priesthood and Sacrifice of Christ above those which belonged thereunto And hence would he manifest the unspeakable advantage of the Church in the removal of the one and introduction of the other The first Inference which he makes unto this purpose is laid down in this verse And it is taken from what he had observed immediately before concerning the time and manner of the High Priests entrance into the most Holy Place It was done by him alone and that only once a year and that not without the blood of the Sacrifices which he offered None of the People were ever suffered to draw nigh thereunto nor might the rest of the Priests themselves come into the Sanctuary the Place of their daily ministration whilst the High Priest went in and was in the most Holy Place In this order this disposal of the Institutions of divine service saith he there was that Instruction provided for the use of the Church which I shall now declare And three things he expresseth with respect hereunto 1. Who gave that Instruction it was the Holy Ghost 2. The way whereby he gave it It was by the manifest signification of his mind in and by what he did appointed ordered or prescribed 3. What was the Instruction he gave namely that the way into the Holiest of all was not yet made manifest whilst the first Tabernacle was standing And concerning this we must enquire 1. What is here intended by the Holiest of all 2. What is the way into this Holiest of all or the way of the Holies 3. How this way was manifest and how it was not manifest 4. What was the duration of that state wherein this way was not manifest namely whilst the first Tabernacle was standing 1. The Author of this Instruction was the Holy Ghost The Holy Ghost this signifying that is saith Grotius Deus per afflatum suum Mosi praecipiens So they speak by whom the divine personality of the Holy Ghost is denyed But it is not only here supposed but it may be hence undeniably proved For he that by his word and works teacheth and instructeth the Church is a person For acts of Understanding Will Power and Authority such as these are are the acts of a Person We intend no more by a Person but one that hath an understanding will and power of his own which he is able to act and exert Moreover he is a divine Person For he who by his authority and wisdom disposed of the worship of God under the old Testament so as it might typifie and represent things afterwards to come to pass and be revealed is so and none other He who doth these things and can do them is he in whom we believe the holy Spirit And as he is the immediate Author and Appointer of all divine worship so there are characters of his wisdom and holiness on all the Parts of it 2. The way whereby he gave this Instruction was by the signification of the things intended signifying declaring manifestly evidently openly He did it not by any especial revelation made unto Moses about it he did not in words declare it or express it as a doctrinal truth But this signification was made in the nature and order of the things appointed by him The framing of the Tabernacle and the constitution of the services belonging thereunto made this declaration For things in his wisdom were thus disposed that there should be the first Tabernacle whereinto the Priests did enter every day accomplishing the divine services that God required Howbeit in that Tabernacle there were not the Pledges of the gracious presence of God It was not the especial residence of his glory But the peculiar habitation of God was separated from it by a vail and no person living might so much as look into it on pain of death But yet lest the Church should apprehend that indeed there was no approach here nor hereafter for any person into the gracious presence of God He ordained that once a year the High Priest and he alone should enter into that Holy Place with blood Hereby he plainly signified that an entrance there was to be and that with boldness thereinto For unto what end else did he allow and appoint that once a year there should be an entrance into it
Sacrificii ratio potissimum consistit peragi potuit cum ea in Sanct is ipsis fieri debuerit Hinc manifestum est Pontificis nostri Oblationem Sacrificium non in Cruce sed in Coelis per actam esse adhuc per agi Ans. 1 What they say at first is true but what they intend and infer from thence is false It is true that the entrance into the Holy Place and carrying of the Blood in thither did belong unto the Anniversary Sacrifice intended For God had prescribed that Order unto its Consummation and Complement But that the Sacrifice or Oblation did consist therein is false For it is directly affirmed that both the Bullock and Goat for the Sin-offering were offered before it at the Altar Lev. 16. 6 9. 2 It doth not therefore hence follow as is pretended that the Lord Christ offered not himself a Sacrifice unto God on the earth but did so in Heaven only but the direct contrary doth follow For the Blood of the Sin-offering was offered on the Altar before it was carried into the Holy Place which was the Type of Christ's entrance into Heaven 3 What they say that the Sacrifice of Christ was performed or offered in Heaven and is yet so offered utterly overthrows the whole Nature of his Sacrifice For the Apostle everywhere represents that to consist absolutely in one Offering once offered not repeated or continued Herein lies the foundation of all his Arguments for its excellency and efficacy Hereof the making of it to be nothing but a continued Act of Power in Heaven as is done by them is utterly destructive What they add in the same place about the Nature of Redemption will be removed in the consideration of it immediately In the close of the whole they affirm that the obtaining of everlasting salvation by Christ was not an Act antecedent unto his entering into Heaven as the word seems to import 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having obtained but it was done by his entrance it self into that Holy Place whence they would rather read the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the present tense Obtaining But whereas our Redemption is everywhere constantly in the Scripture assigned unto the Blood of Christ and that alone Eph. 1. 7. Col. 1. 14. 1 Pet. 1. 18 19. Rev. 5. 9. hast redeemed us unto God by thy Blood it is too great a confidence to confine this work unto his entrance into Heaven without any offering of his Blood and when he had no Blood to offer And in this place the Redemption obtained is the same upon the matter with the purging of our Consciences from dead works ver 14. which is ascribed directly unto his Blood These Glosses being removed I shall proceed unto the Exposition of the words The Apostle hath a double design in this Verse and those two that follow 1. To declare the Dignity of the Person of Christ in the discharge of his Priestly Office above the High Priest of old And this he doth 1 From the excellency of his Sacrifice which was his own Blood 2 The Holy Place whereinto he entred by vertue of it which was Heaven it self And 3 the effect of it in that by it he procured Eternal Redemption which he doth in this Verse 2. To prefer the efficacy of this Sacrifice of Christ for the purging of Sin or the purification of Sinners above all the Sacrifices and Ordinances of the Law ver 13 14. In this Verse with respect unto the end mentioned the entrance of Christ into the Holy Place in answer unto that of the Legal High Priest described v. 7. is declared And it is so 1 As unto the way or means of it 2 As unto its season 3 As unto its effects in all which respects Christ was manifested in and by it to be far more excellent than the Legal High Priest 1. The manner and way of it is expressed 1 Negatively It was not by the blood of Goats and Calves 2 Positively it was by his own blood 2. For the Time of it it was once and but once 3. The Effect of that blood of his as offered in Sacrifice was that he obtained thereby eternal Redemption The thing asserted is the entrance of Christ the High Priest into the Holy Place That he should do so was necessary both to answer the Type and for the rendring his sacrifice effectual in the Application of the Benefits of it unto the Church as it is afterwards declared at large And I shall open the words not in the order wherein they lie in the Text but in the natural order of the things themselves And we must shew 1 What is the Holy Place whereinto Christ entred 2 What was that Entrance 3 How he did it once whereon will follow the consideration of the means whereby he did it with the effect of that means 1. For the Place whereinto he entred it is said he did so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Into the Holies It is the same word whereby he expresseth the Sanctuary the second Part of the Tabernacle whereinto the High Priest entred once a year But in the Application of it unto Christ the signification of it is changed He had nothing to do with he had no right to enter into that Holy Place as the Apostle affirms chap. 8. 4. That therefore he intends which was signified thereby that is Heaven itself as he explains it in ver 24. The Heaven of Heavens the Place of the glorious Residence of the Presence or Majesty of God is that whereinto he entred 2. His Entrance itself into this Place is asserted He entred This entrance of Christ into Heaven upon his Ascension may be considered two ways 1 As it was Regal Glorious and Triumphant so it belonged properly unto his Kingly Office as that wherein he triumphed over all the enemies of the Church See it described Ephes. 4. 8 9 10. from Psal. 68. 18. Satan the World Death and Hell being conquered and all power committed unto him he entred triumphantly into Heaven So it was Regal 2 As it was Sacerdotal Peace and Reconciliation being made by the blood of the Cross the Covenant being confirmed eternal Redemption obtained He entred as our High Priest into the Holy Place the Temple of God above to make his Sacrifice effectual unto the Church and to apply the benefits of it thereunto This he did once only once for all In the foregoing description of the service of the High Priest he shews how he went into the Holy Place once every year that is on one day wherein he went to offer And the repetition of this service every year proved its imperfection seeing it could never accomplish perfectly that whereunto it was designed as he argues in the next chapter In opposition hereunto our High Priest entred once only into the Holy Place a full demonstration that his one Sacrifice had fully expiated the sins of the Church Of this entrance of Christ into it is said 1 Negatively
taken meerly à minori For there is a greater reason in the nature of things that the Blood of Christ should purge our Consciences from dead works than there is that the Blood of Bulls and Goats should sanctifie unto the purifying of the flesh For that had all its efficacy unto this end from the sovereign pleasure of God in its Institution In it self it had neither worth nor dignity whence in any proportion of Justice or Reason men should be legally sanctified by it The Sacrifice of Christ also as unto its Original depended on the sovereign pleasure wisdom and grace of God But being so appointed upon the account of the infinite dignity of his Person and the nature of his Oblation it had a real efficacy in the justice and wisdom of God to procure the effect mentioned in the way of purchase and merit This the Apostle refers unto in these words Who through the eternal Spirit offered himself unto God That the Offering was himself that he offered himself through the eternal Spirit in his Divine Person is that which gives assurance of the accomplishing the effect assigned unto it by his Blood above any grounds we have to believe that the Blood of Bulls and Goats should sanctifie unto the purifying of the flesh And we may observe from this How much more That There is such an Evidence of Wisdom and Righteousness unto a spiritual Eye in the whole Mystery of our Redemption Sanctification and Salvation by Christ as gives an immoveable foundation unto Faith to rest upon in its receiving of it The Faith of the Church of Old was resolved into the meer sovereign pleasure of God as to the efficacy of their Ordinances nothing in the nature of the things themselves did tend unto their establishment But in the dispensation of God by Christ in the work of our Redemption by him there is such an Evidence of the Wisdom and Righteousness of God in the things themselves as gives the highest security unto Faith It is Unbelief alone made obstinate by prejudices insinuated by the Devil that hides these things from any as the Apostle declares 2 Cor. 4. 3. 4. And hence will arise the great aggravation of the Sin and condemnation of them that perish 2. We must consider the things themselves The Subject spoken of and whereunto the Effect mentioned is ascribed is the Blood of Christ. The Person unto whom these things relate is Christ. I have given an account before on sundry occasions of the great variety used by the Apostle in this Epistle in the naming of him And a peculiar Reason of every one of them is to be taken from the place where it is used Here he calls him Christ For on his being Christ the Messias depends the principal force of his present Argument It is the Blood of him who was promised of Old to be the High-Priest of the Church and the Sacrifice for their Sins In whom was the Faith of all the Saints of Old that by him their Sins should be expiated that in him they should be justified and glorified Christ who is the Son of the living God in whose Person God purchased his Church with his own Blood And we may observe That The Efficacy of all the Offices of Christ towards the Church depends on the Dignity of his Person The Offering of his Blood was prevalent for the Expiation of Sin because it was his Blood and for no other Reason But this is a Subject which I have handled at large elsewhere A late learned Commentator on this Epistle takes occasion in this place to reflect on Dr. Gouge for affirming that Christ was a Priest in both Natures which as he says cannot be true I have not Dr. Gouge's Exposition by me and so know not in what sense it is affirmed by him But that Christ is a Priest in his entire Person and so in both Natures is true and the constant Opinion of all Protestant Divines And the following words of this learned Author being well explained will clear the difficulty For he saith that He that is a Priest is God yet as God he is not he cannot be a Priest For that Christ is a Priest in both Natures is no more but that in the discharge of his Priestly Office he acts as God and Man in one Person from whence the Dignity and Efficacy of his Sacerdotal Actings do proceed It is not hence required that whatever he doth in the discharge of his Office must be an immediate Act of the Divine as well as of the Humane Nature No more is required unto it but that the Person whose Acts they are is God and Man and acts as God and Man in each Nature sutably unto its essential Properties Hence although God cannot dye that is the Divine Nature cannot do so yet God purchased his Church with his own Blood and so also the Lord of Glory was Crucified for us The sum is That the Person of Christ is the Principle of all his Mediatory Acts although those Act◠be immediately performed in and by vertue of his distinct Natures some of one some of another according unto their distinct Properties and Powers Hence are they all Theandrical which could not be if he were not a Priest in both Natures Nor is this impeached by what ensues in the same Author namely That a Priest is an Officer and all Officers as Officers are made such by Commission from the Sovereign Power and are Servants under them For 1 It may be this doth not hold among the Divine Persons it may be no more is required in the dispensation of God towards the Church unto an Office in any of them but their own infinite condescension with respect unto the order of their subsistence So the Holy Ghost is in peculiar the Comforter of the Church by the way of Office and is sent thereon by the Father and Son Yet is there no more required hereunto but that the order of the operation of the Persons in the blessed Trinity should answer the order of their subsistence and so he who in his Person proceedeth from the Father and the Son is sent unto his work by the Father and the Son no new Act of Authority being required thereunto but only the determination of the Divine Will to act sutably unto the order of their subsistence 2 The Divine Nature considered in the Abstract cannot serve in an Office yet He who was in the Form of God and counted it no robbery to be equal unto God took on him the form of a Servant and was obedient unto death It was in the Humane Nature that he was a Servant nevertheless it was the Son of God he who in his Divine Nature was in the Form of God who so served in Office and yielded that Obedience Wherefore he was so far a Mediator and Priest in both his Natures as that whatever he did in the discharge of those Offices was the Act of his entire Person whereon the
be done by that Covenant against which the Sins were committed neither by the Priests nor Sacrifices nor any other Duties of it Therefore had he promised the Abolition of it because of its weakness and insufficiency unto this end as also the introduction of a new to supply its defects as we have seen at large in the Exposition of the foregoing Chapter For it became the Wisdom Goodness and Grace of God upon the removal of the other for its insufficiency to establish another that should be every way effectual unto his purpose namely the Communication of an Eternal Inheritance unto them that are called But then the Enquiry will be How this Covenant or Testament shall effect this end what is in it what belongs unto it that should be so effectual and by what means it might attain this end All these are declared in the words And Sixthly In general all this arose from hence that it had a Mediator and that the Lord Christ the Son of God was this Mediator The dignity of his Person and thereon both the Excellency and Efficacy of his Priestly Office whereunto alone respect is had in his being called here a Mediator he had abundantly before demonstrated Although the word in general be of a larger signification as we have declared on Chap. 8. 6. yet here it is restrained unto his Priestly Office and his acting therein For whereas he had treated of that alone in the foregoing Chapter here declaring the Grounds and Reasons of the necessity of it he says for this cause is he the Mediator And proceeding to shew in what sense he considers him as a Mediator doth it by his being a Testator and dying which belongs to his Priestly Office alone And the sole end which in this place he assigns unto his Mediatory Office is his death That by means of death Whereas therefore there were Sins committed under the first Covenant and against it and would have been so for ever had it continued which it was no way able so to take away as that the called might receive the Inheritance the Lord Christ undertook to be the Mediator of that Covenant which was provided as a Remedy against these Evils For herein he undertook to answer for and expiate all those Sins Whereas therefore Expiation of Sin is to be made by an Act towards God with whom alone Atonement is to be made so as that they may be pardoned the Mediation of Christ here intended is that whereby suffering death in our stead in the behalf of all that are called he made Atonement for Sin But moreover God had a further design herein He would not only free them that are called from that death which they deserved by their Sins against the first Covenant but give them also a Right and Title unto an Eternal Inheritance that is of Grace and Glory Wherefore the Procurement hereof also depends on the Mediation of Christ. For by his Obedience unto God in the discharge thereof he purchased for them this Inheritance and bequeathed it unto them as the Mediator of the New Testament The Provision of this Mediator of the New Testament is the greatest Effect of the infinite Wisdom Love and Grace of God This is the Center of his Eternal Counsels In the womb of this one Mercy all others are contained Herein will he be glorified unto Eternity 1 The first Covenant of Works was broken and disannulled because it had no Mediator 2 The Covenant at Sinai had no such Mediator as could expiate Sin Hence 3 Both of them became means of Death and Condemnation 4 God saw that in the making the New Covenant it was necessary to put all things into the hand of a Mediator that it also might not be frustrated 5 This Mediator was not in the first place to preserve us in the state of the New Covenant but to deliver us from the guilt of the breach of the former and the Curse thereon To make provision for this End was the Effect of Infinite Wisdom Seventhly The especial way and means whereby this Effect was wrought by this Mediator was by death Morte obita facta interveniente intercedente by means of death say we Death was the means that whereby the Mediator procured the Effect mentioned That which in the foregoing Verse is ascribed unto the Blood of Christ which he offered as a Priest is here ascribed unto his death as a Mediator For both these really are the same only in the one the thing it self is expressed it was death in the other the manner of it it was by blood in the one what he did and suffered with respect unto the Curse of the first Covenant it was death in the other the ground of his making Expiation for Sin by his death or how it came so to do namely not meerly as it was death or penal but as it was a voluntary Sacrifice or Oblation It was therefore necessary unto the End mentioned that the Mediator of the New Testament should dye not as the High Priests of old dyed a natural death for themselves but as the Sacrifice dyed that was slain and offered for others He was to dye that death which was threatned unto Transgressions against the first Covenant that is death under the Curse of the Law There must therefore be some great Cause and End why this Mediator being the onely begotten of the Father should thus dye This was say the Socinians that he might confirm the Doctrine that he taught He dyed as a Martyr not as a Sacrifice But 1 There was no need that he should dye unto that End For his Doctrine was sufficiently confirmed by the Scriptures of the Old Testament the Evidence of the Presence of God in him and the Miracles which he wrought 2 Notwithstanding their pretence they do not assign the Confirmation of his Doctrine unto his Death but unto his Resurrection from the dead Neither indeed do they allow any gracious Effect unto his death either towards God or men but only make it something necessarily antecedent unto what he did of that kind Nor do they allow that he acted any thing at all towards God on our behalf Whereas the Scripture constantly assigns our Redemption Sanctification and Salvation to the death and blood of Christ. These Persons 1 deny that of it self it hath any influence into them wherefore 2 they say that Christ by his death confirmed the New Covenant but hereby they intend nothing but what they do also in the former or the Confirmation of his Doctrine with an addition of somewhat worse For they would have him to confirm the Promises of God as by him declared and no more as though he were God's Surety to us and not a Surety for us unto God Neither do they assign this unto his Death but unto his Resurrection from the dead But suppose all this and that the death of Christ were in some sense useful and profitable unto these Ends which is all they plead
interpret the meaning of his words but directly to oppose his whole design For it is not a fancied framed Comparison that the Apostle insists on but a Declaration of the Typical Significancy of legal Institutions and his Purpose is to manifest the Accomplishment of them all in Christ alone Lastly The End of this Sacerdotal Entrance of Christ into Heaven is expressed Now to appear in the Presence of God for us A farther Degree of Opposition between our High Priest and those of the Law is expressed in these words They entred into the Holy Place to appear for the People and to present their Supplications unto God But this was only in an Earthly Tabernacle and that before a Material Ark and Mercy-Seat In what is here ascribed unto Christ there are many differences from what was so done by them 1. In the Time of what he did or doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now At this present Season and always What those others did was of no continuance But this NOW is expressive of the whole Season and Duration of time from the Entrance of Christ into Heaven unto the Consummation of all things So he declares it in the next Verse He never departs out of the Sanctuary to prepare for a new Sacrifice as they did of old There is no moment of Time wherein it may not be said He now appeareth for us 2. In the End of his Entrance into this Heavenly Sanctuary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to appear Absolutely his Entrance into Heaven had other Ends but this is the only End of his entring into Heaven as Gods Temple the Seat of the Throne of Grace as our High Priest And the whole Discharge of the remaining Duties of his Sacerdotal Office are comprized in this word as we shall immediately demonstrate 3. In that he doth thus appear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vultui Conspectui Faciei Dei That is the immediate Presence of God in opposition unto the Typical Symbols of it in the Tabernacle before which the High-Priest presented himself The High Priest appeared before the Ark the Cherubims and Mercy-seat composed into the Form of a Throne Christ enters into the real Presence of God standing in his sight before his Face and this expresseth his full Assurance of his Success in his undertaking and his full discharge from that Charge of the Guilt of Sin which he underwent Had he not made an end of it had he not absolutely been freed from it he could not have thus appeared with Confidence and Boldness in the Presence of God Lastly This is said to be done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For us This referrs only to Appear to appear for us that is as we shall see to do all things with God for us at the Throne of Grace that we may be saved The words being Opened the Nature of the thing it self namely of the present Appearance of Christ in Heaven must be farther enquired into And it may be declared in the ensuing Observations 1. It is an Act of his Sacerdotal Office Not only He who is our High Priest doth so appear but he so doth as the High Priest of the Church For such was the Duty of the High Priest under the Law whereby it was typified and represented His Entrance into the Holy Place and Presentation of himself before the Mercy-seat was in the discharge of his office and he did it by Vertue thereof And this is one principal Foundation of the Churches Comfort namely that the present Appearance of Christ in the Presence of God is a part of his Office a Duty in the Discharge of it 2. It is such an Act and Duty of our High Priest as supposeth the Offering of himself a Sacrifice for Sin antecedent thereunto For it was with the blood of the expiatory Sacrifices offered before on the Altar that the High Priest entred into the Holy Place It hath therefore regard unto his antecedent Sacrifice or his offering himself in his death and blood-shedding unto God Without a supposition hereof he could not as our High Priest have entred into the Sanctuary and have appeared in the Presence of God Wherefore 3. It supposeth the Accomplishment of the Work of the Redemption of the Church His words in this Appearance before God are expressed Joh. 17. 4. I have glorified thee on the Earth I have finished the work thou gavest me to do and now I come unto thee He was sent of God into the World on this great Errand for this great Work and he returned not unto him he appeared not in the Presence of him that sent him until he had fulfilled it and was ready in all things to give an Account of it unto the eternal Glory of God 4. In this his Appearance he presents himself unto God as a Lamb that had been slain Rev. 5. 6. He is now alive and lives for ever But there must as unto Efficacy in this Appearance be a Representation of his Sacrifice his Suffering his Death his Blood of himself as a Lamb slain and offered unto God And this was to be so in Answer unto the blood of the Expiatory Sacrifice which the High Priest carried into the Holy Place For he was himself both the Priest and the Sacrifice the Offerer and the Lamb. And as that Blood was sprinkled before the Ark and the Mercy-seat to apply the Attonement made unto all the sacred pledges of Gods Presence and Good Will so from this Representation of the Offering of Christ of himself as a Lamb that had been slain in this his Appearance before God doth all the Application of its Benefits unto the Church proceed 5. He thus appears for us He is therein therefore the great Representative of the Church or he represents the whole Church of his Redeemed unto God There is more in it then meerly for our Good It is as it were the Appearance of an Advocate a Law-Appearance in the behalf of others So is it declared 1 Joh. 2. 1 2. He will at the end of all present his whole Church unto God with the whole work of his Love and Grace accomplished towards them He first so presents it unto himself and then to God Eph. 5. 26 27. Now he presents them as the Portion given unto him of God out of fallen Mankind to be Redeemed and Saved saying behold I and the children which thou gavest me thine they were and thou gavest them to me I present them unto thy Love and Care holy Father that they may enjoy all the fruits of thine Eternal Love all the Benefits of my Death and Sacrifice 6. This is the great Testimony of the Continuation of his Love Care and Compassion towards the Church now he is in the height of his own Glory Love Care and Compassion belong unto him in an especial manner as he is an High Priest which we have declared on many occasions They are the spring of all his Sacerdotal actings
otherwise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He would have been a Debter it would have been due from him Oportebat oportuisset He ought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vul. frequenter pati Others saepe saepius passum fuisse to have suffered often more often frequently that is once every year Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many times and not once only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vul. ab origine mundi Others à condito mundo from the Foundation of the world that is after the entrance of Sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the end of the World Vul. in consummatione seculorum sub consummationem seculorum towards the Consummation of all things In the fulness of Time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad peccatum abolendum ad abolitionem peccati Vul. ad destitutionem peccati Rhemist the Destruction of Sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apparuit patefactus est He was made manifest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Vulgar renders the words per hostiam suam apparuit which the Rhemists translate he hath appeared by his own Host most absurdly both as unto words and sense Syr. At one time he offered his Soul by the Sacrifice or immolation of himself What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth relate unto we must enquire in the Exposition of the Words VER XXVI For then if otherwise must he he ought often to have suffered since from the Foundation of the World But now once in the End of the World in the Consummation of times hath he appeared been made manifest to put away to abolish or for the Destruction of Sin by the Sacrifice of himself There are sundry Difficulties in these words both as to the Signification and Construction of them as also unto their sense and importance with the Nature of the Argument contained in them and the things treated of I shall not repeat the various Conjectures of Expositors most of which are alien from the mind of the Apostle and easie to be refuted if that belonged any way unto the edification of the Reader But I shall only give that Account of the whole and the several Parts of it which according unto the best of my understanding doth represent the mind of the Holy Ghost with perspicuity and clearness There are two Parts of the Words 1. A Reason confirming the foregoing Assertion that Christ was not often to offer himself as the High Priest did offer Sacrifice every year when he entred into the Holy Place For then must he c. 2. A Confirmation of that Reason from the Nature and End of the Sacrifice of Christ as stated in matter of Fact according unto the Appointment of God But now once in the End c. In the first we may consider 1 The note of Connexion and of the Introduction of the Reason insisted on 2 The signification or sense of the Words 3 The Ground and Nature of the Argument contained in them 1. The Note of Connexion is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render for then If it were so namely that Christ should often offer himself Had it been otherwise that Christ had so offered himself so we observed that most translate the Word by alioquin Either way the intention of the Apostle is expressed which is to confirm what he had before affirmed by the Introduction of a new Reason of it 2. From a Supposition of the contrary unto what he had affirmed the Apostle proves not only the Truth but the necessity of his Assertion For then 1 He must He ought he would have been a Debtor as the Syriack speaks it would have been due from him and indispensibly required of him It would have been so necessitate medii which is the greatest in Divine Institutions and Duties There could have been no such thing unless that which he now infers from it be allowed which was utterly impossible 2. That which he ought so to have done is to suffer in the offering of himself All the sufferings of Christ in the whole Course of his Humiliation and Obedience are sometimes expressed by this Word as Chap. 5. 8. But the suffering here intended is that of his Death and the shedding of his Blood therein alone That which accompanied and was inseparable from his actual Sacrifice or the immactation of himself to have died to have shed his blood to have underwent the Penalty and Curse of the Law 3 Often frequently as the High Priest offered Sacrifice of Old once every year 4. Since or rather from the Foundation of the World This expression is somtimes used absolutely for the Original of the World in its Creation For the absolute Beginning of Time and all things measured by it Eph. 1. 4. Mat. 25. 34. Joh. 17. 24. 1 Pet. 1. 20. Sometimes from what immediately succeeded on that beginning Mat. 13. 35. Luk. 11. 5. Heb. 4. 3. Rev. 13. 8. And it is in the latter sense that it is here used From the Foundation of the World that is from the first entrance of Sin into the World and the giving of the first Promise which was immediately after the Creation of it or its Foundation and Constitution in its Original frame This is the first thing on record in the Scripture So God spake by the Mouth of his Holy Prophets since the World began Luk. 1. 71. that is the first Revelation of God unto the Church concerning the Messia with all that succeeded So Christ is said to be a Lamb slain from the Foundation of the World Rev. 13. 8. because of the Efficacy of his Sacrifice extending it self unto the first Entrance of Sin and the Promise thereon immediately on the Foundation of the World Wherefore The Foundation of the World absolutely is in its Creation Before the Foundation of the World is an expression of Eternity and the Counsels of God therein Eph. 1. 4. 1 Pet. 1. 20. From the Foundation of the World is mostly the first Entrance of Sin and Gods Dispensation of Grace in Christ thereon 3. The third thing considerable in the Words is the Nature and Force of the Argument contained in them and it is taken from the most cogent Topicks For it is founded on these evident suppositions 1st That the Suffering and Offering of Christ are inseparable For although abstracted from the present Subject Matter Suffering is one thing and offering another yet the Lord Christ offered himself unto God in and by his Suffering of Death And the Reason hereof is because he himself was both the Priest and the Sacrifice The High Priest of old offered often yet now once sufficed therein For he was not the Sacrifice it self It was the Lamb that was slain that suffered Christ being both he could not offer without suffering no more then the High Priest could offer without the suffering of the Beast that was slain And herein doth the force of the Argument principally consist For he proves that Christ did not nor could
to enter into the holiest by the Blood of Jesus on these three accounts 1. In that Attonement is made thereby for sin and peace with God so as that he is reconciled unto us All that anger being turned away that did deterr us from any such approach 2. Fear dread and bondage are taken away so as the acting of Faith on God through the Blood of Jesus doth expel them and remove them out of our Mind 3. We receive the Holy Spirit therewithal who is a Spirit of Liberty power holy boldness enabling us to cry Abba Father 1. Nothing but the Blood of Jesus could have given this boldness nothing that stood in the way of it could otherwise have been removed nothing else could have set our Souls at liberty from that bondage that was come upon them by sin 2. Rightly esteem and duly improve the blessed priviledge which was purchased for us at so dear a rate What shall we render unto him How unspeakable are our Obligations unto Faith and Love 3. Confidence in an access unto God not built on not resolved into the Blood of Christ is but a daring presumption which God abhors VERSE 20. Having told us that we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an entrance into the holiest he now declares what the way is whereby we may do so The way into the holiest under the Tabernacle was a passage with Blood through the Sanctuary and then a turning aside of the Veil as we have declared before But the whole Church was forbidden the use of this way and it was appointed for no other end but to signifie that in due time there should be a way opened unto Believers unto the presence of God which was not yet prepared And this the Apostle describes 1. From the preparation of it which he hath Consecrated 2. From the properties of it it was a new and living way 3. From the tendency of it which he expresseth 1. Typically or with respect unto the old way under the Tabernacle it was through the Veil 2. In an exposition of that Type that is his flesh In the whole there is a Description of the Exercise of Faith in our access unto God by Christ Jesus Having therefore Brethren boldness to enter into the holiest by the Blood of Jesus by a new and living way which he hath Consecrated for us through the Veil that is to say his Flesh. 1. The preparation of this way is by an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a Dedication The word hath a double signification one in things natural the other in things sacred which yet are of no affinity unto one another In things natural it is to make new so as to be ready for use In things sacred it is to Dedicate or Consecrate any thing at the first erection or making of it unto sacred services The latter sence of the word which we receive in our translation is here to be imbraced yet so as it includes the former also For it is spoken in opposition unto the Dedication of the Tabernacle and way into the most holy place by the Blood of Sacrifices whereof we have treated in the Ninth Chapter So was this way into the holy place Consecrated Dedicated and set apart sacredly for the use of Believers so as that there never is nor ever can be any other way but by the Blood of Jesus Or there is this also in it that the way it self was new prepared and made not being extant before The way of our entrance into the holiest is solemnly Dedicated and Consecrated for us so as that with boldness we may make use of it He hath done it for us for our use our benefit and advantage 2. The properties of this way are two 1. That it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 New 1. Because it was but newly made and prepared 2. Because it belongs unto the new Covenant 3. Because it admits of no decays but is always new as unto its efficacy and use as in the day of its first preparation Whereas that of the Tabernacle waxed old and so was prepared for a removal this way shall never be altered nor changed never decay it is always new 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is Living This Epithet is placed by apposition without any note of distinction or conjunction And it is said to be Living 1. In opposition unto the way into the holiest under the Tabernacle which was 1. By Death Nothing could be done in it without the Blood of the Sacrifices 2. It was the cause of death unto any one that should make use of it the High Priest only excepted and he but once a year 2. It is Living as unto its efficacy it is not a dead thing it is that which hath a Spiritual vital efficacy in our access unto God 3. It is living from its effects it leads to Life and effectually brings us thereunto and is the only way of entring into everlasting Life All the priviledges we have by Christ are great glorious and efficacious all tending and leading unto life This new and living way of our approach unto God is nothing but the exercise of Faith for acceptance with God by the Sacrifice of Christ according unto the Revelation made in the Gospel 3. He shews which way it thus leads to the holiest or what is the tendency of it it is through the Veil The Apostle shews here expresly what he alludeth unto in the Declaration he makes of our entrance into the holiest The Veil here intended by him was that between the Sanctuary and the most holy place whose Description we have given on chap. 9. For there was no possible entrance thereinto but through that Veil which was turned aside when the High-Priest entred What this Veil was unto the High Priest in his entrance into that holy place that is the Flesh of Christ unto us in ours as in the last place is described in exposition of this Type that is his Flesh. For the opening of these words and the vindication of the Apostles application of this Type we may observe 1. The Flesh of Christ the Body of Christ the Blood of Christ Christ himself are all mentioned distinctly as the matter of his Sacrifice See chap. 9. 14 25 28. 2. This is done on various respects to express either the dignity or the efficacy of the Nature and manner of his Offering 3. In the Sacrifice of Christ the Flesh was that which suffered peculiarly as the great token and evidence of his real sufferings 4. The whole efficacy of his Sacrifice is ascribed unto every essential part of the Humane Nature of Christ in that which is either acted or suffered therein To his Soul Isa. 53. his Blood chap. 9. 14. his Body ver 10. his Flesh as in this place For these things were not distinctly operative one in one effect another in another but all of them concurr'd in his Nature and Person which he Offered once wholly to God