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
confounded but after the manner of obstinate Infidels not converted Math. 22. 23 24. c. This was the principal Heresie of the Sadducees which drew along with it those other foolish Opinions of denying Angels and Spirits or the subsistence of the Souls of men in a separate condition Acts 23. 8. For they concluded well enough that the continuance of the Souls of men would answer no design of Providence or Justice if their bodies were not raised again And whereas God had now given the most illustrious testimony unto this truth in the Resurrection of Christ himself the Sadducees became the most inveterate Enemies unto him and Opposers of him For they not only acted against him and those who professed to believe in him from that Infidelity which was common unto them with most of their Country-men but also because their peculiar Heresie was everted and condemned thereby And it is usual with men of corrupt minds to prefer such peculiar errors above all other concerns of Religion whatever and to have their Lusts inflamed by them into the utmost intemperance They therefore were the first stirrers up and fiercest pursuers of the Primitive persecutions Acts 4. 1 2. The Sadducees came upon the Apostles being grieved that they taught the people and preached through Jesus the Resurrection from the dead The overthrow of their private Heresie was that which enraged them Chap. 5. 17 18. Then the High Priest rose up and all that were with him which is the Sect of the Sadducees and were filled with indignation and laid their hands on the Apostles and put them in the common Prison And an alike rage were the Pharisees put into about their Ceremonies wherein they placed their especial interest and glory And our Apostle did wisely make an advantage of this difference about the Resurrection between those two great Sects to divide them in their Counsels and Actings who were before agreed on his destruction on the common account of his preaching Jesus Christ Acts 23. 6 7 8 9. This Principle therefore both upon the account of its importance in its self as also of the opposition made unto it among the Jews by the Sadducees the Apostle took care to settle and establish in the first place As those truths are in an especial manner to be confirmed which are at any time peculiarly opposed And they had reason thus to do for all they had to preach unto the world turned on this hinge that Christ was raised from the dead whereon our Resurrection doth unavoidably follow so as that they confessed that without an eviction and acknowledgment hereof all their preaching was in vain and all their Faith who believed therein was so also 1 Cor. 15. 12 13 14. This therefore was always one of the first Principles which our Apostle insisted on in the preaching of the Gospel a signal instance whereof we have in his discourse at his first coming unto Athens First he reproves their Sins and Idolatries declaring that God by him called them to Repentance from those dead works Then taught them Faith in that God who so called them by Jesus Christ confirming the necessity of both by the Doctrine of the Resurrection from the dead and future judgement Acts 17. 18 23 24 30 31. He seems therefore here directly and summarily to lay down those principles in the order which he constantly preached them in his first declaration of the Gospel And this was necessary to be spoken concerning the nature and necessity of this Principle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Resurrection of the dead It is usually expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Resurrection only Mark 12. 18. Luke 20. 27 33. Joh. 11. 24. Math. 22. 23 28. For by this single expression the whole was sufficiently known and apprehended And so we commonly call it the Resurrection without any addition Sometimes it is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 4. 2. The Resurrection from the dead that is the state of the dead Our Apostle hath a peculiar expression Chap. 11. 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They received their dead from the Resurrection that is by virtue thereof they being raised to Life again And sometimes it is distinguished with respect unto its consequents in different persons the good and the bad The Resurrection of the former is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John 5. 29. the Resurrection of Life that is which is unto Life Eternal the means of entrance into it This is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Resurrection of the Just Luke 14. 14. And so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Life of the dead or the Resurrection of the dead was used to express the whole blessed estate which ensued thereon to Believers If by any means I might attain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Resurrection of the dead This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a living again as it is said of the Lord Christ distinctly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 14. 9. He rose and lived again or he arose to life With respect unto wicked men it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Resurrection of Judgement or unto Judgement Joh. 5. 29. Some shall be raised again to have Judgement pronounced against them to be sentenced unto punishment Reserve the unjust against the day of Judgement to be punished 2 Pet. 2. 9. And both these are put together Dan. 12. 2. And many of them that sleep in the dust of the Earth shall awake some to Everlasting Life and some to shame and Everlasting contempt This truth being of so great importance as that nothing in Religion can subsist without it the Apostles very diligently confirmed it in the first Churches And for the same cause it was early assaulted by Sathan denied and opposed by many And this was done two ways 1 By an open denial of any such thing 1 Cor. 15. 12. How say some among you that there is no Resurrection of the dead They wholly denied it as a thing improbable and impossible as is evident from the whole ensuing disputation of the Apostle on that subject 2 Others there were who not daring to oppose themselves directly unto a principle so generally received in the Church they would still allow the expression but put an Allegorical Exposition upon it whereby they plainly overthrew the thing intended They said the Resurrection was past already 2 Tim. 2. 18. It is generally thought that these men Hymeneus and Philetus placed the Resurrection in Conversion or Reformation of Life as the Marcionits did afterwards What some imagine about the Gnosticks is vain And that the reviving of a new Light in us is the Resurrection intended in the Scripture some begin to mutter among our selves But that as Death is a separation or sejunction of the Soul and the Body so that the Resurrection is a re-union of them in and unto Life the Scripture is too express for any one to deny and not virtually to reject it wholly And it may be observed that our Apostle in
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
Tenderness Love and Zeal towards those unto whom he doth Administer especially considering how greatly their Eternal welfare depends on his Ability Diligence and Faithfulness in the Discharge of his Duty And this proves on sundry accounts greatly to the Advantage of the poor Tempted Disciples of Christ. For it makes a Representation unto them of his own Compassion and Love as the great Shepherd of the Sheep Isa. 40. 11. and causeth a needful Supply of Spiritual Provisions to be always in readiness for them and that to be Administred unto them with Experience of its Efficacy and Success 3. That the Power of Gospel-Grace and Truth may be exemplified unto the Eyes of them unto whom they are dispensed in the Persons of them by whom it is Administred according unto Gods Appointment It is known unto all who know ought in this matter what Temptations and Objections will arise in the minds of poor Sinners against their obtaining any Interest in the Grace and Mercy that is dispensed in the Gospel Some they judge may be made Partakers of them but for them and such as they are there seems to be no Relief provided But is it no Encouragement unto them to see that by Gods appointment the Tenders of his Grace and Mercy are made unto their Souls by Men Subject unto alike Passions with themselves and who if they had not freely obtained Grace would have been as vile and unworthy as themselves For as the Lord called the Apostle Paul to the Ministry who had been a Blasphemer a Persecutor and Injurious that he might in him shew forth all Long-suffering for a Pattern unto them who should hereafter believe on him to Everlasting Life that is for the Encouragement even of such high Criminal Offenders to Believe 1 Tim. 1. 13 14 15 16. So in more Ordinary Cases the Mercy and Grace which the Ministers of the Gospel did equally stand in need of with those unto whom they dispense it and have received it is for a Pattern Example and Encouragement of them to Believe after their Example 4. In particular God maketh Use of Persons that dye in this matter that their Testimony unto the Truth of Gospel-Grace and Mercy may be Compleat and unquestionable Death is the great Touch-stone and Trial of all things of this Nature as to their Efficacy and Sincerity Many things will yield Relief in Life and various Refreshments which upon the approach of Death vanish into nothing So it is with all the Comforts of this VVorld and with all things that have not an Eternal Truth and Substance in them Had not those therefore who dispense Sacred things been designed themselves to come unto this Touch-stone of their own Faith Profession and Preaching those who must dye and know always that they must do so would have been unsatisfied what might have been the Condition with them had they been brought unto it and so have ground to fear in themselves what will become of that Faith wherein they have been Instructed in the warfare of Death when it shall approach To obviate this Fear and Objection God hath Ordained that all those who Administer the Gospel shall all of them bring their own Faith unto that Last Trial that so giving a Testimony unto the Sincerity and Efficacy of the things which they have Preached in that they Commit the Eternal Salvation of their Souls unto them and higher Testimony none can give they may be Encouragements unto others to follow their Examples to imitate their Faith and pursue their Course unto the End And for this cause also doth God oft-times call them forth unto peculiar Trials Exercises Afflictions and Death it self in Martyrdom that they may be an Example and Encouragement unto the whole Church I cannot but Observe for a Close of this Discourse that as the unavoidable Infirmities of the Ministers of the Gospel managed and passed through in a course of Faith Holiness and Sincere Obedience are on many Accounts of singular Use and Advantage unto the Edification and Consolation of the Church so the Evil Examples of any of them in Life and Death with the want of those Graces which should be excited unto Exercise by their Infirmities is pernicious thereunto 〈…〉 2 The Life of the Church depends on the Everlasting Life of Jesus Christ. It is said of Melchisedec as he was a Type of him It is witnessed that he Liveth Christ doth so and that for ever and hereon under the Failings Infirmities and Death of all other Administrators depends the Preservation Life Continuance and Salvation of the Church But this must be spoken peculiarly on ver 27. whither it is remitted VER 9 10. It may be Objected unto the whole precedent Argument of the Apostle That although Abraham himself paid Tithes unto Melchisedec yet it followeth not that Melchisedec was Superiour unto the Levitical Priests concerning whom alone the Question was between him and the Jews For although Abraham might be a Priest in some sence also by virtue of common Right as were all the Patriarchs yet was he not so by virtue of any especial Office Instituted of God to abide in the Church But when God afterwards by peculiar Law and Ordinance Erected an Order and Office of Priesthood in the Family of Levi it might be Superiour unto or Exalted above that of Melchisedec although Abraham paid Tithes unto him This Objection therefore the Apostle obviates in these verses and therewithal giving his former Argument a farther Improvement he makes a Transition according unto his usual Custom as it hath been often Observed that it is his Method to do unto his especial Design in proving the Excellency of the Priesthood of Christ above that of the Law which is the main scope of this whole Discourse VER 9 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ut verbum dicere as to speak a word Vul. Lat. Ut ita dictum sit be it so said Syr. As any one may say Arab. And it is said that this Discourse or Reason may be some way ended Ut ita loquar as I may so speak In the rest of the words there is neither Difficulty nor Difference among Translators There are three things Observable in these words 1. The manner of the Introduction of the Apostle's new Assertion 2. The Assertion it self which hath the force of a new Argument unto his Purpose ver 9. And 3. The Proof of his Assertion in ver 10. The manner of the Introduction of his Assertion is in these words as I may so say This Qualification of the Assertion makes an abatement of it one way or other Now this is not as to the Truth of the Proposition but as to the Propriety of the Expression The words are as if that which is expressed was actually so namely that Levi himself paid Tithes whereas it was so only virtually The thing it self intended was with respect unto the Apostles purpose as if it had been so indeed though Levi not being
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
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
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
openly professed their Repentance and Relinquishment of was ever esteemed dangerous and by some absolutely pernicious whereon great Contests in the Church did ensue For the Controversie was not whether men falling into any sin yea any open or known sin after Baptism might repent which none was ever so foolishly proud as to deny But the Question was about mens open falling again into those sins suppose Idolatry which they had made a publick Profession of their Repentance from before their Baptism And it came at last to this not whether such men might savingly Repent obtain Pardon of their sins and be saved but whether the Church had Power to admit them a second time to a publick Profession of their Repentance of these sins and so take them again into full Communion For some pleaded that the Profession of Repentance for these sins and the Renunciation of them being indispensably necessary antecedently unto Baptism in them that were adult the obligation not to live in them at all being on them who were Baptised in their Infancy Baptism alone was the only Pledge the Church could give of the Remission of such sins and therefore where men fell again into those sins seeing Baptism was not to be repeated they were to be left unto the mercy of God the Church could receive them no more But whereas the numbers were very great of those who in time of Persecution fell back into Idolatry who yet afterwards returned and professed their Repentance the major part who always are for the many agreed that they were to be received and reflected with no small severity on those that were otherwise minded But whereas both parties in this difference run into Extreams the Event was pernicious on both sides the one in the Issue losing the Truth and Peace the other the Purity of the Church The sins of unregenerate persons whereof Repentance was to be expressed before Baptism are called dead works in respect of their Nature and their End For as to their Nature they proceed from a principle under the Power of Spiritual death they are the works of Persons dead in Trespasses and Sins All the moral actings of such Persons with respect unto a supernatural End are dead works being not enlivened by a vital Principle of spiritual Life And it is necessary that a Person be spiritually living before his works will be so Our walking in Holy Obedience is called the Life of God Ephes. 4. 18. That is the Life which God requires which by his especial Grace he worketh in us whose Acts have him for their Object and their End Where this Life is not persons are dead and so are their works even all that they do with respect unto the Living God And they are called so 2dly with respect unto their End they are mortua because mortifera dead because deadly they procure death and end in death Sin when it is finished bringeth forth Death Jam. 1. 15. They proceed from death Spiritual and end in death Eternal On the same account are they called unfruitful works of Darkness Ephes. 5. 11. They proceed from a principle of Spiritual Darkness and end in Darkness Everlasting We may therefore know what was taught them concerning these dead works namely their Nature and their Merit And this includes the whole Doctrine of the Law with Conviction of sin thereby They were taught that they were sinners by Nature dead in sins and thence Children of wrath Ephes. 2. 1 2 3. That in that Estate the Law of God condemned both them and their works denouncing Death and Eternal destruction against them And in this sense with respect unto the Law of God these dead works do comprise their whole course in this world as they did their best as well as their worst But yet there is no doubt an especial respect unto those great outward Enormities which they lived in during their Judaisme even after the manner of the Gentiles For such the Apostle Peter writing unto these Hebrews describes their Conversation to have been 1 Pet. 3. 3. as we shewed before And from thence he describes what a blessed Deliverance they had by the Gospel 1 Pet 1. 18 20 21. And when he declares the Apostacy of some to their former courses he shews it to be like the returning of a Dog to his Vomit after they had escaped them that live in Error and the Pollutions that are in the world through Lust. 2 Pet. 2. 18 19 20 21 22. These were the works which Converts were taught to abandon and a Profession of Repentance for them was required of all before their Initiation into Christian Religion or they were received into the Church For it was not then as now that any one might be admitted into the Society of the Faithful and yet continue to live in open sins unrepented of Secondly That which is required and which they were taught with respect unto these Dead works is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Repentance Repentance from dead works is the first thing required of them who take upon them the Profession of the Gospel and consequently the first Principle of the Doctrine of Christ as it is here placed by the Apostle Without this whatever is attempted or attained therein is only a Dishonour to Christ and a Disappointment unto men This is the method of Preaching confirmed by the Example and Command of Christ himself Repent and believe the Gospel Math. 4. 17. Mark 1. 15. And almost all the Sermons that we find not only of John the Baptist in a way of preparation for the declaration of the Gospel as Math. 3. 2. but of the Apostles also in pressing the actual Reception of it on the Jews and Gentiles laid this as their first Principle namely the Necessity of Repentance Acts 2. 38. Chap. 3. 19. Acts 14. 15. Thence in the Preaching of the Gospel it is said that God Commandeth all men to repent Acts 17. 30. And when the Gentiles had received the Gospel the Church at Hierusalem glorified God saying Then hath Grd also to the Gentiles granted Repentance unto Life Acts 11. 18. Again this is expressed as the first issue of Grace and Mercy from God towards men by Jesus Christ which is therefore first to be proposed unto them God exalted him and made him a Prince and a Saviour to give Repentance unto Israel Acts 5. 31. And because it is the first it is put Synecdochically for the whole work of Gods Grace by Christ. God having raised up his Son Jesus hath sent him to bless you in turning every one of you from his Iniquities Acts 3. 26. It is therefore evident that this was the first Doctrinal principle as to their own Duty which was pressed on and fixed in the minds of men on their first Instruction in the Gospel And in the Testimonies produced both the Causes of it and its general Nature are expressed For 1 Its supream original Cause is the good Will Grace and Bounty of God He grants and
both these cases doth not only condemn these Errors as false but declares positively that their admission overthrows the Faith and renders the preaching of the Gospel vain and useless Now this Resurrection of the dead is the Restauration by the Power of God of the same numerical body which died in all the essential and integral parts of it rendring it in a re-union of or with the Soul immortal or of an Eternal duration in blessedness or misery And The Doctrine of this Resurrection is a fundamental principle of the Gospel the Faith whereof is indispensibly necessary unto the Obedience and Consolation of all that profess it I call it a principle of the Gospel not because it was absolutely first revealed therein It was made known under the old Testament and was virtually included in the first promise In the Faith of it the Patriarchs lived and died and it is testified unto in the Psalms and Prophets With respect hereunto did the Ancients confess that they were Strangers and Pilgrims in this world seeking another City and Country wherein they should live with God for ever They desired and looked for an heavenly Country wherein their persons should dwell Heb. 11. 16. And this was with Relation to Gods Covenant with them wherein as it follows God was not ashamed to be called their God That is their God in Covenant which Relation could never be broken and therefore our Saviour proves the Resurrection from thence because if the dead rise not again the Covenant Relation between God and his people must cease Math. 22. 31 32. Hence also did they take especial care about their dead bodies and their burial not meerly out of respect unto natural order and decency but to express their Faith of the Resurrection So our Apostle says that by Faith Joseph gave commandment concerning his bones Chap. 11. 12. And their disposal into a burying place is rehearsed by Stephen as one fruit of their Faith Acts 7. 15 16. Job gives testimony unto his Faith herein Chap. 19. 25 26. So doth David also Psal. 15. 17. and in sundry other places And Isaiah is express to the same purpose Chap. 26. 19. Thy dead shall live together with my dead body shall they arise awake and sing ye that dwell in dust for thy dew is as the dew of Herbs and the Earth shall cast out the dead This God proposeth for the comfort of the Prophet and all those who were either persecuted or slain in those days for Righteousness sake Their Resurrection is both directly and emphatically expressed And whereas some would wrest the words to signifie no more but the deliverance and exaltation of those who were in great distress yet they must acknowledge that it is expressed in allusion to the Resurrection of the dead which is therefore asserted in the words and was believed in the Church The same also is taught in Ezekiels vision of the vivification of dry bones Chap. 37. which although it declared the Restauration of Israel from their distressed condition yet it did so with allusion to the Resurrection at the last day without a supposition of the faith whereof the vision had not been instructive And many other testimonies to the same purpose might be insisted on I do not therefore reckon this a principle of the Doctrine of the Gospel absolutely and exclusively unto the Revelations of the Old Testament but on three other reasons 1. Because it is most clearly evidently and fully taught and declared therein It was as sundry other important truths made known under the Old Testament sparingly and obscurely But Life and Immortality with this great means of them both were brought to light by the Gospel 2 Tim. 1. 10. all things concerning them being made plain clear and evident 2. Because of that solemn confirmation and pledge of it which was given in the Resurrection of Christ from the dead This was wanting under the Old Testament and therefore the Faith of men might oft-times be greatly shaken about it For whereas death seized on all men and that penally in the execution of the sentence of the Law whence they were for fear of it obnoxious to bondage all their days Heb. 2. 14 15. they had not received any pledge or instance of a recovery from its power or the taking off that sentence and penalty But Christ dying for us and that directly under the Sentence and Curse of the Law yet conquering both Death and Law being raised again the pains or bonds of death being loosed hath given a full confirmation and absolute assurance of our Resurrection And thus it is said that he brought Life and Immortality to light by abolishing of death 2 Tim. 1. 10. that is the power of it that it should not hold us for ever under its dominion 1 Cor. 15. 54 55 56 57. 3. Because it hath a peculiar influence into our Obedience under the Gospel Under the Old Testament the Church had sundry motives unto Obedience taken from temporal things namely prosperity and peace in the Land of Canaan with deliverance out of troubles and distresses Promises hereof made unto them the Scripture abounds withal and thereon presseth them unto Obedience and diligence in the Worship of God But we are now left unto promises of Invisible and Eternal things which cannot be fully enjoyed but by virtue of the Resurrection from the dead And therefore these promises are made unspeakably more clear and evident as also the things promised unto us than they were unto them and so our motives and incouragements unto Obedience are unspeakably advanced above theirs This may well therefore be esteemed as an especial principle of the Doctrine of the Gospel And 1. It is an animating principle of Gospel Obedience because we are assured thereby that nothing we do therein shall be lost In general the Apostle proposeth this as our great encouragement That God is not unrighteous to forget our work and labour of love ver 10. and shews us the especial way whereby it shall be remembred Nothing is more fatal unto any endeavours than an apprehension that men do in them spend their strength in vain and their labour for nought This makes the Hands of men weak their Knees feeble and their Hearts fearful Nor can any thing deliver us from a slothful despondency but an assurance that the fruit of our endeavours shall be called over again And this is given us alone by the Faith of the Resurrection of the dead when they shall awake again and sing who dwell in the dust and then shall the Righteous be had in everlasting remembrance Let no man fear the loss of his work unless it be such as the Fire will consume when it will be to his advantage to suffer that loss and to have it so consumed Not a good thought word or work but shall have a new Life given unto it and have as it were a share in the Resurrection 2. We are assured hereby that such things shall
their sins alway for the wrath is come upon them to the uttermost And they are even blind themselves who see not this to be the condition of many in the world at this day 3 There are especial sins that are peculiar to this sort of barren Persons and so also Aggravations of sins that others contract not the Guilt of Now this state and condition at least the utmost and highest Danger of it is so written on the Foreheads of most that are called Christians in the world that there is no need of making any Application of it unto them And although it be not for us to know times and seasons or to set bounds and limits to the Patience of Christ yet have we just reason to dread the speedy breaking forth of his severity in Judgement Spiritual or Temporal upon most Nations and Churches that are called by his Name But the Duty it is of those who make profession of the Gospel in a peculiar manner to enquire diligentl ywhether there be not growing in their own Hearts and Ways any such sins as are usually consequent unto Barrenness under the Word If it prove so upon search they may justly fear that God is beginning to revenge upon them the neglect of the Gospel and unprofitableness under it There are Degrees of this sin and its consequents as we shall shew afterwards that the Evidences and Effects of Gods displeasure against it are progressive and gradual also From some of these the sinner is recoverable by Grace from some of them he is not at least ordinarily but is inevitably bound over to the Judgement of the great day But the last Degree is such as men ought to tremble at who have the least care for or love unto their immortal Souls For whatever issue of things God may have provided in the purpose of his Grace the Danger unto us is inexpressible And there neither is nor can be unto any the least Evidence Token or Hope that God designs them any Relief whilst themselves are careless and negligent in the use of means for their own deliverance It may therefore be enquired by what sort of sins this condition may be known in more strict Professors than the common sort of Christians in the world and how their Barrenness under the Gospel may be discovered thereby as the Cause by its Effects and inseparable consequents I shall therefore name some of those sins and ways with respect whereunto such Persons ought to be exceeding jealous over themselves As 1 An Indulgence unto some secret pleasant or profitable Lust or Sin with an Allowance of themselves therein That this may befall such persons we have too open Evidence in the frequent Eruptions and Discoveries of such Evils in sundry of them Some through a long continuance in a course of the practice of private sins are either surprised into such Acts and Works of it as are made publick whether they will or no being hardened in them do turn off to their avowed Practice Some under Terrors of mind from God fierce Reflections of Conscience especially in great Afflictions and Probabilities of Death do voluntarily acknowledge the secret Evils of their Hearts and Lives And some by strange and unexpected Providences God brings to Light discovering the hidden works of Darkness wherein men have taken delight Such things therefore there may be amongst them who make a more than ordinary Profession in the world For there are or may be Hypocrites among them Vessels in the House of God of Wood and Stone And some who are sincere and upright may yet be long captivated under the power of their Corruptions and Temptations And for the sake of such it is principally that this warning is designed Take heed lest there be in any of you a growing secret Lust or Sin wherein you indulge your selves or which you approve If there be so it may be there is more in it than you are aware of nor will your delivery from it be so easie as you may imagine God seldom gives up men unto such a way but it is an Effect of his displeasure against their Barrenness He declares therein that he doth not approve of their Profession Take heed lest it prove an Entrance into the dreadful Judgement ensuing Whatever therefore it be let it not seem small in your Eyes There is more Evil in the least allowed sin of a Professor I mean that is willingly continued in than in the loud and great provocations of open sinners For besides other Aggravations it includes a mocking of God And this very Caution I now insist upon is frequently pressed on all Professors by our Apostle in this very Epistle chap. 3. 11. chap. 12. 15 16. 2 Constant neglect of private secret Duties This also may be justly feared lest it be an Effect of the same cause Now by this Neglect I mean not that which is Universal For it is sure hard to meet with any one who hath so much Light and Conviction as to make Profession of Religion in any way but that he will and doth pray and perform other secret Duties at one time or another Even the worst of men will do so in Afflictions Fears Dangers with Surprisals and the like Nor do I intend interruptions of Duties upon unjustifiable occasions which though a sin which men ought greatly to be humbled for and which discovers a superfluity of Naughtiness yet remaining in them yet is it not of so destructive a Nature as that which we treat about I intend therefore such an Omission of Duties as is general where men do seldom or never perform them but when they are excited and pressed by outward Accidents or Occasions That this may befall Professors the Prophet declares Isa. 43. 22 23. And it argues much Hypocrisie in them The principal Character of an Hypocrite being that he will not pray always Nor can there be any greater Evidence of a personal barrenness than this Neglect A man may have a Ministerial fruitfulness and a Personal barrenness so he may have a Family usefulness and a Personal thriftlesness And hereof Negligence in private Duties is the greatest Evidence Men also may know when those sins are consequences of their Barrenness and to be reckoned among the Thorns and Briars intended in the Text. They may do it I say by the difficulty they will meet withall in their Recovery if it be so Have their failings and negligence been occasional meerly from the Impression of present Temptations a through watering of their Minds and Consciences from the Word will enable them to cast off their snares and to recover themselves unto a due performance of their Duties But if these things proceed from Gods Dereliction of them because of their barrenness whatever they may think and resolve their Recovery will not be so facile God will make them sensible how foolish and evil a thing it is to forsake him under the means of fruitful Obedience They may think like Sampson to go forth
of the Gospel Herein doth he steer a direct and equal course between the Extreams in Admonition For he neither useth so much lenity as to enervate his Reproof and Warning nor so much severity as to discourage or provoke those who are warned by him In a word he layeth weight upon things and spareth persons the contrary whereunto is the bane of all Spiritual Admonition Secondly He maketh use of this Discourse for a Transition unto the second part of his Design And this was to propose unto them who were true Believers such encouragements and grounds of Consolation as might confirm and establish them in their Faith and Obedience which are the subjects of the remaining part of this Chapter Wherefore as to make way for the severe Threatnings which he hath used it was necessary for him to describe the persons unto whom they did in an especial manner belong so it was no less requisite that he should describe those also unto whom the ensuing Promises and Consolations do pertain which he doth in these Verses VERSE 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Persuasi sumus confidimus Bez. persuasimus nobis we are perswaded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My Brethren Vul. Dilectissimi Rhem. We confidently trust of you my best beloved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Meliora Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ea quae sunt bona pulchra The things that are good or comely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and such as draw near to Life that is Eternal Vul. lat Et viciniora Saluti Rhem. and nearer to Salvation others generally Et cum salute conjuncta Ours and such as accompany Salvation very properly VERSE 9. But we are perswaded of you Beloved better things and such as accompany Salvation although we thus speak The especial design of the Apostle in this and the following Verses is to declare his good-will towards the Hebrews his Judgement of their state and condition the Reasons and Grounds of that Judgement with the proper use and End of the Commination before laid down that neither that might be neglected nor themselves discouraged This Verse contains 1 An Expression of his Love and good-will towards them 2 His Judgement of them 3 The Reasons of his present declaration of both these with respect unto what he had spoken before unto them namely that although he had spoke it unto them he did not speak it of them 1. His Love and good-will he testifies in his Compellation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beloved It is an Expression of most entire Affection and is never used in the Gospel but to express the Love of God the Father unto his Son Jesus Christ Matth. 3. 17. chap. 12. 18. chap. 17. 5. Mark 1. 11. chap. 9. 7. chap. 12. 16. Luke 3. 22. chap. 9. 35. chap. 20. 13. By the Apostles in their Epistles it is frequently applied unto Believers especially by Paul in all those written by him we might therefore pass it over as that word which it was usual with him to express his sincere Affections by towards all Saints But there seems to be a twofold reason of its especial Introduction in this place both of them respected in the Wisdom of our Apostle 1 Perhaps these Hebrews were ready enough to entertain Jealousies concerning him that he had not that Affection for them which he had for others For he had now spent a long time with and among the Gentiles for their Conversion and Edification Among them he had planted very many Churches and that in one Point contrary to the Judgement of most of these Hebrews namely in a Liberty from the Law and the Ceremonies of Moses In this long converse and work they might suspect that he had lost his natural Love to his Country-men as is usual in such cases and as he was much accused to have done To root this evil surmise out of their minds as he useth frequently other affectionate Compellations in this Epistle so he here calls them his Beloved than which he had used no Expression of greater Endearment towards any of his Gentile Converts And notwithstanding all the Provocations and Injuries he had received from them he gave on all occasions the highest Demonstration of the most intense Affection towards them never opposing them nor reflecting on them with any severity but only then and wherein they opposed the Gospel and the Liberty thereof This Affection was such for them as his Country-men and Kinsmen in the Flesh as that he could willingly have died that they might be saved Rom. 9. 2 3. And for this he prayed continually chap. 10. 1. And the Addition of Love that was made in him upon their Conversion cannot be expressed 2 He hath respect unto his preceding severe Expressions as is plain from the close of this Verse though we thus speak As if he had said Notwithstanding this severe Admonition which I have upon the consideration of all Circumstances been forced to use yet my Heart stands no otherwise affected towards you but as towards my Country-men Brethren and Saints of God And thus It is the Duty of the Dispensers of the Gospel to satisfie their Hearers in and of their Love in Jesus Christ to their Souls and Persons 2. The Apostle expresseth his Judgement concerning these Hebrews We are perswaded better things of you and such as accompany Salvation wherein we have 1 The Act of his mind in this matter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are perswaded Chrysostome insists much on the force of this word The Apostle as he observes doth not say we think or we hope but he was fully perswaded He lets them know that he was fully satisfied in this matter And he useth not this word any where in his Epistles as he useth it often but he intends a full and prevalent perswasion Now this a man may have in spiritual things on three grounds 1 By especial Revelation so he was certain of the truth of the Gospel that was revealed unto him which he discourseth of Gal. 1. 7 8. 2 By the Evidence of Faith when any thing is believed on grounds infallible namely the Revelation of the mind of God in the Scripture or the Promises of the Gospel So he useth this word Rom. 8. 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for I am perswaded that neither Death nor Life c. This he believed and had an infallible certainty thereof because God hath so promised So also 2 Tim. 1. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I know whom I have believed and am perswaded that he is able to keep that which I have committed to him He useth the same Expression in matter of Faith Rom. 14. 14. 3 There is a certain perswasion of mind that is founded on moral Arguments such as may bring a man to a full satisfaction in his mind but yet so as it is possible he may be deceived Of this Nature is that perswasion that Trust or Confidence
the Truth we assert 2 Vengeance or Punishment of the contrary upon us Wherefore we do ascribe two things unto him whom we invocate in an Oath 1 An absolute Omnisciency or Infallible knowledge of the Truth or Falshood of what we assert 2 A Soveraign Power over us whence we expect Protection in case of Right and Truth or Punishment in case we deal falsly and treacherously And this respect unto punishment is that alone which gives force and efficacy unto Oaths among mankind There is a Principle ingrafted in the minds of men by Nature that God is the supream Rector Ruler and Judge of all men and their Actions as also that the Holiness of his Nature with his Righteousness as a Ruler and Judge doth require that Evil and Sin be punished in them who are under his Government Of his Omnipotent power also to punish all sorts of Transgressors the highest greatest and most exempt from humane Cognizance there is an alike conception and presumption According as the minds of men are actually influenced by these Principles so are their Oaths valid and useful and no otherwise And therefore it hath been provided that men of profligate lives who manifest that they have no regard unto God nor his Government of the world should not be admitted to give Testimony by Oath And if instead of driving all sorts of persons the worst the vilest of men on sleight or light or no occasions unto swearing none might be in any case admitted thereunto but such as evidence in their Conversations such a regard unto the Divine Rule and Government of the world as is required to give the least credibility unto an Oath it would be much better with humane Society And that in-road which Atheisme hath made on the world in these latter Ages hath weakened and brought in a laxation of all the Nerves and Bonds of Humane Society These things belong unto the Nature of an Oath amongst men and without them it is nothing But wherefore then is God said to swear who as the Apostle speaks can have no greater to swear by no Superiour unto whom in swearing he should have respect It is because as to Infinite Omniscience Power and Righteousness the thing respected in an Oath God is that Essentially in and unto himself which he is in a way of external Government unto his Creatures Wherefore when he will condescend to give us the utmost security and assurance of any thing which our Nature is capable of antecedent unto actual enjoyment in and by the express ingagement of his Holiness Veracity and Immutability he is said to swear or to confirm his Word with his Oath The end and use of this Oath of God is so fully expressed ver 17. that I must thither refer the consideration of it Ver. 15. The Event of this Promise giving and Oath of God on the part of Abraham is declared And so after he had patiently endured he obtained the Promises 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And so This was the way and manner of Gods dealing with him and this was the way on the other side how he carried it towards God And the manner of his deportment or the way whereby he attained the end proposed was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He patiently endured after he had patiently endured or rather patiently enduring The word hath been spoken unto before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 longanimus lentus tardus ad iram One that is not quickly provoked not easily excited unto Anger hasty Resolutions or any distempered passion of mind And sundry things are intimated in this word 1. That Abraham was exposed to Trials and Temptations about the Truth and Accomplishment of this Promise If there be not difficulties provocations and delays in a business it cannot be known whether a man be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or no he hath no occasion to exercise this Longanimity 2. That he was not discomposed or exasperated by them so as to wax weary or to fall off from a dependance on God The Apostle explains fully the meaning of this word Rom. 4. 18 19 20 21. Against Hope he believed in Hope that he might become the Father of many Nations according unto that which was spoken so shall thy Seed be And being not weak in Faith he considered not his own Body now dead when he was about an hundred years old neither yet the deadness of Sarahs Womb He staggered not at the Promise of God through Unbelief but was strong in Faith giving Glory to God And being fully perswaded that what he had promised he was able also to perform Continuing in a way of Believing as trusting to the Veracity and Power of God against all Difficulties and Oppositions was his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or patient endurance 3. That he abode a long season in this state and condition waiting on God and trusting unto his Power It is not a thing quickly tried whether a man be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that will patiently endure or no. It is not from his Deportment under one or two Trials that a man can be so denominated The whole space of time from his first call to the day of his death which was just an hundred years are here included Wherefore this word expresseth the Life and Spirit of that Faith of Abraham which is here proposed to the Hebrews as their Example 2 The end of the whole was that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 compos factus est Promissionis obtinuit Promissionem He obtained or enjoyed the Promise Sundry Expositors refer this obtaining of the Promise to the Birth of Isaac a Son by Sarah which he so long waited for and at length enjoyed for this was the principal Hinge whereon all other priviledges of the Promises did depend But Isaac was upwards of 20 years old at that time when the Promise was confirmed by the Oath of God which the Apostle hath respect unto It cannot therefore be that his Birth should be the thing promised Besides he twice informs us chap. 11. ver 13 19. that the Ancient Patriarchs among whom he reckoneth Abraham as one received not the Promises That which he there intends is their full Accomplishment in the actual exhibition of the promised Seed It is not therefore a full actual enjoyment of the thing promised that is here intended as it would be if it respected only the Birth of Isaac Wherefore Abrahams obtaining the Promise was no more but his enjoyment of the Mercy Benefit and Priviledge of it in every state and condition whereof in that state and condition he was capable If therefore we take a view of the Promise as it was before explained we shall see evidently how Abraham obtained it that is how it was every way made good unto him according as the nature of the thing it self would bear For as unto his own personal Blessing whether in things Typical or Spiritual he obtained or enjoyed it As things were disposed in the Type he was blessed and
of Righteousness is he who is the Author Cause and Dispenser of Righteousness unto others As God is said to be the Lord our Righteousness And so is the King of Peace also in which sence God is called the God of Peace Thus was it with Melchisedec as he was the Representative of Jesus Christ. 4. The last thing that the Apostle Observes from these Names and Titles in their Order wherein it is Natural that the Name of a Man should precede the Title of his Rule First King of Righteousness and afterwards King of Peace Righteousness must go first and then Peace will follow after So it is Promised of Christ and his Kingdom that in his days the Righteous shall flourish and abundance of Peace so long as the Moon endureth Psal. 72. 7. First they are made Righteous and then they have Peace And Isa. 32. 17. The work of Righteousness shall be Peace and the effect of Righteousness Quietness and Peace for ever This is the Order of these things There is no Peace but what proceedeth from and is the Effect of Righteousness So these things with respect unto Christ are declared by the Psalmist Psal. 85. 9 10 11 12 13. What we are taught hence is 1. That the Lord Jesus Christ is the only King of Righteousness and Peace unto the Church See Isa. 32. 1 21. Chap. 9. 6. He is not only a Righteous and Peaceable King as were his Types Melchisedec and Solomon but he is the Author Cause Procurer and Dispenser of Righteousness and Peace to the Church So is it declared Jer. 23. 5 6. Behold the Days come saith the Lord that I will raise unto David a Righteous Branch and a King shall Reign and Prosper and shall Execute Judgment and Justice in the Earth In his Days Judah shall be saved and Israel shall dwell safely and this is his Name whereby he shall be called The Lord our Righteousness He is Righteous and Reigneth Righteously but this is not all he is the Lord our Righteousness VII The Apostle proceeds yet unto other Instances in the Description of Melchisedec wherein he was made like unto the Son of God ver 3. Without Father without Mother without Descent having neither beginning of Days nor end of Life The things here asserted being at the first view strange and uncouth would administer occasion unto large Discourses and accordingly have been the Subject of many Enquiries and Conjectures But it is no way unto the Edification of those who are Sober and Godly to engage into any long Disputes about those things wherein all Learned sober Expositors are come to an Issue and Agreement as they are in general in this matter For it is granted that Melchisedec was a Man really and truly so and therefore of Necessity must have all these things for the Nature of Man after him who was first Created who yet also had beginning of Life and end of Days doth not exist without them Wherefore these things are not denied of him absolutely but in some sence and with respect unto some especial end Now this is with respect unto his Office therein or as he bare that Office he was without Father without Mother c. And how doth this appear that so it was with him It doth so because none of them is Recorded or mentioned in the Scripture which yet diligently Recordeth them concerning other Persons and in particular those who could not find and prove their Genealogies were by no means to be admitted unto the Priesthood Ezra 2. 61 62 63. And we may therefore by this Rule enquire into the particulars 1. It is said of him in the first place that he was without Father without Mother whereon part of the latter clause namely without beginning of Days doth depend But how could a Mortal Man come into the World without Father or Mother Man that is Born of a Woman is the Description of every Man what therefore can be intended The next word declares he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without Descent say we But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Generation a Descent a Pedigree not absolutely but Rehearsed Described Recorded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is he whose Stock and Descent is entered upon Record And so on the contrary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not he who hath no Descent no Genealogy but he whose Descent and Pedigree is no where Entered Recorded Reckoned up Thus the Apostle himself plainly expresseth this word ver 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose Descent is not counted that is reckoned up in Record Thus was Melchisedec without Father and Mother in that the Spirit of God who so strictly and exactly Recorded the Genealogies of other Patriarchs and Types of Christ and that for no less an end than to manifest the Truth and Faithfulness of God in his Promises speaks nothing unto this purpose concerning him He is introduced as it were one falling from Heaven appearing on a sudden Reigning in Salem and Officiating the Office of the Priesthood unto the High God 2. On the same Account is he said to be without beginning of Days or end of Life For as he was a Mortal Man he had both He was assuredly Born and did no less certainly dye than other Men. But neither of these are Recorded concerning him We have no more to do with him to learn from him nor are concerned in him but only as he is Described in the Scripture and there is no mention therein of the Beginning of his Days or the end of his Life Whatever therefore he might have in himself he had none to us Consider all the other Patriarchs mentioned in the Writings of Moses and you shall find their Descent Recorded who was their Father and so upwards unto the first man and not only so but the time of their Birth and Death the Beginning of their Days and the End of their Lives is exactly Recorded For it is constantly said of them such an one Lived so long and begat such a Son which fixed the time of Birth Then of him so begotten it is said he lived so many Years which determines the end of his Days These things are expressely Recorded But concerning Melchisedec none of these things are spoken No mention is made of Father or Mother no Genealogy is Recorded of what Stock or Progeny he was nor is there any Account of his Birth or Death So that all these things are wanting unto him in this Historical Narration wherein our Faith and Knowledge is alone concerned Some few things may yet farther be enquired into for the clearing of the sence of these words 1. Whereas the Observation of the Apostle is built upon the silence of Moses in the History which was sufficient for him whatever was the Cause and Reason of that silence we may enquire whence it was Whence it was I say that Moses should introduce so great and excellent a Person as Melchisedec without any mention of his Race or Stock of his
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
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
is confirmed with an Oath is better than that which is not so which alone gives the proportion of comparison in this place Many other advantages there were of the Priesthood of Christ and of the New Testament in comparison unto those of old all which encrease the proportion of Difference but at present the Apostle considers only what depends on the Oath of God Wherefore the Design of the Comparison contained in those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is that whereas this Priest after the Order of Melchisedec was designed to be the Surety of another Testament he was confirmed in his office by the Oath of God which gives a Prcheminence both unto his Office and the Testament whereof he was to be a Surety In the Assertion it self that Jesus was made a Surety of a better Testament we may consider 1. what is included or supposed in it and 2. what is literally expressed Three things are included and supposed in this Assertion 1. That there was another Testament that God had made with his People 2. That this was a good Testament 3 That this Testament had in some sense a Surety As unto what is expressed in these words there are four things in them 1. The Name of him who was the subject discoursed of it is Jesus 2. What is affirmed of him he was a Surety 3. How he became so He was made so 4. Whereof he was a Surety and that is of a Testament of God Which 5. is described by its respect unto the other before mentioned and its preference above it it is a better Testament 1. It is supposed that there was another Testament which God had made with his People This the Apostle supposeth in this whole context and at length brings his discourse unto its Head and issue in the eighth Chapter where he expresly compareth the Two Testaments the one with the other Now this was the Covenant or Testament that God made with the Hebrews on Mount Sinai when he brought them out of Egypt as is expresly declared in the ensuing Chapters whereof we must treat in its proper place 2. It is supposed that this was a Good Testament It was so in it self as an effect of the Wisdom and Righteousness of God For all that he doth is good in it self both naturally and morally nor can it otherwise be And it was of Good Use unto the Church namely unto them who looked unto the end of it and used it in its proper design Unto the Body of the People indeed as far as they were carnal and looked only on the one hand for temporal Benefits by it or on the other for Life and Salvation it was an heavy yoke yea the Ministration of Death With respect unto such Persons and Ends it contained Statutes that were not Good Commandments that could not give Life and was every way unprofitable But yet in it self it was on many Accounts Good Just and Holy 1. As it had an Impression upon it of the Wisdom and Goodnesse of God 2 As it was instructive in the nature and demerit of Sin 3. As it directed unto and represented the only means of deliverance by Righteousnesse and Salvation in Christ. 4. As it established a Worship which was very Glorious and Acceptable unto God during its Season But as we shall shew afterwards it came short in all excellencies and worth of this whereof Christ is the Surety 3. It is supposed that this Testament had a Mediator For this New Testament having a Surety the other must have so also But who this was must be inquired 1. Some would have our Lord Jesus Christ to be the Surety of that Testament also For so our Apostle affirms in general There is one God and one Mediator between God and Man the Man Christ Jesus who gave himself a ransome for all to be Testified in due time 1 Tim. 2. 5 6. Be the Covenant or Testament what or which it will there is but one Mediator between God and Man Hence our Apostle says of him that Jesus Christ is the same yesterday to day and for ever Chap. 13. 8. If therefore he be the only Mediator to day under the New Testament he was so also yesterday under the Old Answ. 1. There is some difference between a Mediator at large and such a Mediator as is withal a Surety And however on any Account Christ may be said to be the Mediator of that Covenant he cannot be said to be the Surety of it 2. The place in Timothy cannot intend the Old Covenant but is exclusive of it For the Lord Christ is there called a Mediator with respect unto the Ransome that he paid in his death and bloodshedding This respected not the confirmation of the Old Covenant but was the Abolition of it and the Old was confirmed with the Blood of Beasts as the Apostle expresly declares Chap. 9. 18. 19. 3. The Lord Christ was indeed in his Divine Person the immediate Administrator of that Covenant the Angel and Messenger of it on the behalf of God the Father but this doth not constitute him a Mediator properly For a Mediator is not of one but God is one 4. The Lord Christ was a Mediator under that Covenant as to the original Promise of Grace and the efficacy of it which were administred therein but he was not the Mediator and Surety of it as it was a Covenant For had he been so he being the same yesterday to day and for ever that Covenant could have never been disanulled 2. Some assert Moses to have been the Surety of the Old Testament For so it is said that the Law was given by the Disposition of Angels in the hand of a Mediator Gal. 3. 19. That is of Moses whom the People desired to be the internuncius between God and them Exod. 20. 19. Deut. 5. 24. Chap. 18. 16. Answ. 1. Moses may be said to be the Mediator of the Old Covenant in a general sense inasmuch as he went between God and the People to declare the Will of God unto them and to return the profession of Obedience from them unto God But he was in no sense the Surety thereof For on the one side God did not appoint him in his stead to give Assurance of his fidelity unto the People This he took absolutly unto himself in those words wherewith all his Laws were prefaced I am the Lord thy God Nor did he nor could he on the other side undertake unto God for the People and so could not be esteemed in any sense the Surety of the Covenant 2. The Apostle hath no such argument in hand as to compare Christ with Moses nor is he treating of that Office wherein he compares him with him and prefers him above him which was his Prophetical Office whereof he had before discoursed Chap. 3 4 5 6 7. VVherefore 3. It was the High Priest alone who was the Surety of that Covenant It was made and confirmed by sacrifices Psal. 50. 5. as we
this you may call Gods making or establishing of it with us if you please though making of the Covenant in the Scripture is applyed only unto its Execution or actual Application unto Persons But this Declaration of the Grace of God and the Provision in the Covenant of the Mediator for the making of it effectual unto his Glory is most usually called the Covenant of Grace And this is twofold 1. In the way of a singular and absolute Promise as it was first declared unto and thereby established with Adam and afterwards with Abraham This is the Declaration of the Purpose of God or the free Determination of his VVill as to his dealing with sinners on the supposition of the fall and the forfeiture of their first Covenant state Hereof the Grace and VVill of God was the only Cause Heb. 8. 8. And the Death of Christ could not be the means of its procurement for he himself and all that he was to do for us was the substance of that Promise wherein this Declaration of Gods Grace and Purpose was made or of this Covenant of Grace which was introduced and established in the room of that which was broken and disanulled as unto the ends and benefits of a Covenant The substance of the first Promise wherein the whole Covenant of Grace was virtually comprized directly respected and expressed the giving of him for the Recovery of mankind from sin and misery by his Death Gen. 3. 15. VVherefore if he and all the benefits of his Mediation his Death and all the effects of it be contained in the Promise of the Covenant that is in the Covenant it self then was not his Death the procuring Cause of that Covenant nor do we owe it thereunto 2. In the additional prescription of the way and means whereby it is the will of God that we shall enter into a Covenant state with him or be interested in the benefits of it This being virtually comprized in the absolute Promise is expressed in other places by the way of the Conditions required on our part This is not the Covenant but the Constitution of the Terms on our part whereon we are made partakers of it Nor is the Constitution of these Terms an effect of the Death of Christ or procured thereby It is a meer effect of the Soveraign Wisdom and Grace of God The things themselves as bestowed on us communicated unto us wrought in us by Grace are all of them effects of the Death of Christ but the Constitution of them to be the Terms and Conditions of the Covenant is an Act of meer Soveraign Wisdom and Grace God so loved the VVorld as to send his only Begotten Son to dye not that Faith and Repentance might be the means of Salvation but that all his Elect might believe and all that believe might not perish but have Life Everlasting But yet it is granted that the Constitution of these Terms of the Covenant doth respect the federal Transactions between the Father and the Son wherein they were ordered to the Praise of the Glory of Gods Grace and so although their Constitution was not the Procurement of his Death yet without respect unto it it had not been VVherefore the sole cause of making the New Covenant in any sense was the same with that of giving Christ himself to be our Mediator namely the Purpose Counsel Goodnesse Grace and Love of God as it is every where expressed in the Scripture It may be therefore enquired what respect the Covenant of Grace hath unto the Death of Christ or what Influence it hath thereunto I Answer it hath a threefold respect thereunto 1. In that it was confirmed ratified and made irrevocable thereby This our Apostle insists upon at large Chap. 9. ver 15 16 17 18 19 20. And he compares his Blood in his Death and sacrifice of himself unto the sacrifices and their Blood whereby the old Covenant was confirmed purified dedicated or established ver 18 19. Now these sacrifices did not procure that Covenant or prevail with God to enter into it but only ratified and confirmed it and this was done in the New Covenant by the Blood of Christ in the way that shall be afterwards declared 2. He thereby underwent and performed all that which in the Righteousnesse and VVisdome of God required that the Effects Fruits Benefits and Grace intended designed and prepared in the New Covenant might be effectually accomplished and communicated unto sinners Hence although he procured not the Covenant for us by his Death yet he was in his Person Mediation Life and Death the only Cause and Means whereby the whole Grace of the Covenant is made effectual unto us For 3. All the Benefits of it were procured by him that is all the Grace Mercy Priviledges and Glory that God had prepared in the Counsel of his VVill and proposed in the Covenant or promises of it are purchased merited and procured by his Death and effectually communicated or applyed unto all the Covenanters by vertue thereof with other of his Mediatory Acts. And this is much more an eminent procuring of the New Covenant than what is pretended about the procurement of its Terms and Conditions For if he should have procured no more but this if we owe this only unto his Mediation that God would thereon and did grant and establish this Rule Law and Promise that Whosoever believed should be saved it was possible that no one should be saved thereby yea if he did no more considering our state and condition it was impossible that any one should so be These things being premised we shall now briefly declare how or wherein he was the Surety of the Covenant as he is here called A Surety Sponsor Vas Praes Fidejussor for us the Lord Christ was by his voluntary undertaking out of his rich Grace and Love to do answer and perform all that is required on our Parts that we may enjoy the Benefits of the Covenant the Grace and Glory prepared proposed and promised in it in the way and manner determined on by Divine wisdom And this may be reduced unto two Heads 1. He undertook as the Surety of the Covenant to answer for all the sins of those who are to be and are made Partakers of the Benefits of it That is to undergo the punishment due unto their sins to make Attonement for them by offering himself a propitiatory Sacrifice for their Expiation redeeming them by the price of his Blood from their state of misery and bondage under the Law and the Curse of it Isa. 53 4 5 6 10. Matth. 20. 28. 1 Tim. 2. 6. 1 Cor. 6. 20. Rom. 3. 25 26. Heb. 10. 5 6 7 8. Rom. 8. 2 3. 2 Cor. 5. 19 20 21. Gal. 3. 13. And this was absolutely necessary that the Grace and Glory prepared in the Covenant might be communicated unto us VVithout this undertaking of his and performance of it the Righteousness and Faithfulness of God would not permit that sinners such as
For being reconciled by his Death we are saved by his Life Rom. 5. 10. He therefore alone is the Mediator of Intercession who is able by vertue of his Office to save us to the utmost through that intercession of his Those whom they choose to go to God by are able to save them or they are not If they are not is it not the greatest folly and madness imaginable whilst we seek after Salvation to set him aside on any occasion in any one instance who can save us to the utmost and betake our selves unto them who cannot save us at all If they are able to save us in any sense it is either by vertue of some Office and Office-Power that they are invested withal in Heaven as Ministers are in the Discharge of their Office said to save them that hear them 1 Tim. 4. 16. That is ministerially and instrumentally or without any such Office If they can do so without any Office they can do more than Jesus Christ can do for he is able to do it by vertue of his Office only And if it might have been otherwise what need was there that Christ should undertake and discharge this Office of the Priesthood and that our Apostle should so labour to prove the Excellency of this his Office only to satisfie us that he is able to save them that come to God by him If they do it by vertue of any Office committed to them let it be named what it is Are they Priests in Heaven for ever after the Order of Melchisedec Dishonour enough is done unto Christ by making any Sacrificing Priests on the Earth as they do in their Masse but to make interceding Priests in Heaven also is the highest reproach unto him Or are they the Kings or Prophets of the Church or under what Name or Title is this Power intrusted with them Such imaginations are most forreign from true Christian Religion An Holy painful Minister on the Earth can do much more towards the saving of the souls of Men than any Saint or Angel in Heaven For the work of doing it ministerially by the Dispensation of the Word is committed unto them in the way of Office but Office in the Church beareth none in Heaven but only Jesus Christ. And what is the Reason why men should so readily close with other means other Mediators of Intercession to go to God by them For when they pray to Saints although they should only pray unto them to intercede for them as some of them pretend however openly and manifestly against their expresse and avowed Practice yet do they go to God by them For to speak of any Religious Prayer and yet not to look on it in general as a going or coming to God is a fond and senseless Imagination Wherefore whenever they pray to Saints as most of them do more than to Jesus Christ their design is to go to God by them But what is it that should enduce them hereunto Our Lord Christ hath told us that he is the way and that no man cometh unto the Father but by him John 14. 6. What reason can any man give why he should not believe him but although he hath said that no man cometh unto the Father but by him should yet attempt to go another way Have others more Power in these things than he so as it is adviseable on that Account to make our Application unto them Where is it said of any Saints or Angels or all of them together that they are able to save to the utmost all that come to God by them Or where is any one word spoken of their Power or Interest in Heaven unto that Purpose But it will be said that we may be relieved and saved wee stand not in need of Power only but of Love Pity and Compassion And although the Saints have less Ability than Christ yet they may have more of Love and Compassion for us For some of them it may be were our Kindred or Progenitors or Country-men or such as may have an especial kindness for us especially the Blessed Virgin and other female Saints are by their natural constitution as well as their Grace who would not think so mightily enclined unto pity and compassion And indeed they are marvellous things which some of them tell us concerning the Blessed Virgin in this case and her condescension in the pursuit of her Love and Pity But yet this Imagination is the highest pitch of Folly and Ingratitude Certainly nothing can more stir up the Indignation of God than to have any Creatures in Heaven or Earth or all together equalled in Love and Compassion with Jesus Christ. He that doth not know that there is an unparellel'd Eminency of these in him who is not in some measure instructed in the cause and effect of them knows no more of the Gospel than a Jew There is more Love Pity and Compassion in Christ Jesus towards every poor sinner that comes unto God by him than all the Saints in Heaven are able to comprehend And if Kindred or Alliance may be of consideration in this matter he is more nearly related unto us than Father or Mother or wife or children or all together we being not only bone of his bone and flesh of his flesh but so joyned to him as to be one spirit with him But it will yet be said that it is on none of these considerations that men choose to go unto God by other Mediators of Intercession only whereas the Lord Christ is so great and so gloriously exalted at the right hand of the Majesty on high they dare not alwaies presumptuously intrude into his glorious presence and therefore they make use of the Saints who are more cognate unto us and not cloathed with such terrible Majesty And in going unto God by the friends of Christ they please him as well as if they went immediately by himself Answ. 1 He is an Unbeliever unto whom the Glorious Exaltation of the Lord Christ is a Discouragement from going unto him or by him unto God on the Throne of Grace For all the Glory Power and Majesty of Christ in Heaven is proposed unto Believers to encourage them to come unto him and to put their Trust in him But this is the talk of men who whatever Devotion they pretend unto indeed know nothing really of what it is to pray to believe to trust in Christ or by him to draw near with boldness unto the Throne of Grace see Heb. 4. 14 15 16. 2. All the Glory Power and Majesty of Jesus Christ as exalted in Heaven as our Mediator are but means effectually to exert and exercise his Love and Compassion towards us He lives for ever to make Intercession for us But we proceed The close of this verse gives us the special Reason and Confirmation of all the efficacy that the Apostle hath assigned unto the Priesthood of Christ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alwaies living to make Intercession for them And
three things must be considered in these words 1 The state and Condition of Christ as an High Priest He liveth alwayes or for ever 2. What he doth as an High Priest in that state and Condition He maketh Intercession for us 3. The Connexion of these things their mutual regard or the Relation of the work of Christ unto his state and condition the one is the end of the other He lives for ever to make intercession for us 1. As to his state and condition He lives for ever He is alwayes living The Lord Christ in his Divine Person hath a threesold life in Heaven The one he lives in himself the other for himself and the last for us 1. The Eternal life of God in his Divine Nature This he liveth in himself As the Father hath life in himself so hath he given unto the son to have life in himself Joh. 5 26. He hath given it him by eternal Generation in a communication unto him of all the divine Properties And he that hath life in himself a life independent on any other he is the living one the living God No creature can have life in himself For in God we live move and have our being He is hereby Alpha and Omega the first and the last the Begining and end of all Revel 1. 11. because he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the living one ver 18. And this Life of Christ is the foundation of the efficacy of all his Mediatory Actings namely that he was in his own divine Person the Living God Act. 20. 28. 1 Cor. 2. 8. 1 Joh. 3. 16. But this is not the immediate cause of his Mediatory Effects nor is it here intended 2. There is a Life which he liveth for himself namely a Life of unconceivable Glory in his Humane Nature He lead a mortal life in this world a life obnoxious unto misery and death and died accordingly This life is now changed into that of immortal eternal Glory Hence forth he dyeth no more death hath no more Power over him And not only so but this Life of his is unto him the cause of and is attended with all that ineffable Glory which he now enjoyes in Heaven This Life he lives for himself it is his reward the Glory and Honour that he is crowned withal All the endowments all the enjoyments and the whole eternal exaltation of the Humane Nature in the Person of Christ belong unto this Life of Glory And the glorious exaltation of that individual humane nature which the son of God assumed far above all Principalities and Powers and every name that is named in this world or the world to come is the principal part of the Design of Infinite wisdom in the work of the new Creation But neither is this the Life here intended 3. The Lord Christ lives a Mediatory Life in Heaven a Life for us So saith our Apostle he was made a Priest after the Power of an endless Life whereof we have treated before He lives as King Prophet and Priest of the Church So he describes himself Revel 1. 18. I am he that liveth and was dead and behold I am alive for evermore and have the keys of Hell and Death As he died for us so he liveth for us and is entrusted with all Power over the Churches adversaries for its good As he died for us so he liveth for us in Heaven and therefore tells us that because he liveth we shall live also Joh. 14. 19. Now this life differeth not essentially from that life of Glory in the Humane Nature which he liveth for himself in Heaven Only it denoteth one especial end of it and that only for a season The Lord Christ will have the life in himself the divine life unto all Eternity and so also will be the Life of Glory in the Humane Nature But he shall cease to live this Mediatory Life for us when the work of his Mediation is accomplished 1 Cor. 15. 28. But he shall lead this life alwaies for us until the whole work committed unto him be accomplished and shall lead it as a Life of Glory in himself unto Eternity Obs. It is a matter of strong consolation unto the Church that Christ lives in Heaven for us It is a spring of unspeakable Joy unto all true Believers that he lives a Life of Immortality and Glory in and for himself in Heaven Who can call to mind all the miseries which he underwent in this world all the reproach and scorn that was cast upon him by his enemies of all sorts all the wrath that the whole world is yet filled withal against him but is refreshed rejoyced transported with a spiritual view by Faith of all that Majesty and Glory which he is now in the Eternal Possession of so was it with Stephen Act. 7. 56. And therefore in all the Appearances and Representations which he hath made of himself since his Ascension into Heaven he hath manifested his present Glory Act. 26. 13. Revel 1. 14 15 16 17 18. And the due consideration hereof cannot but be a matter of unspeakable Refreshment unto all that love him in sincerity But herein lyeth the Life of the Churches Consolation that he continues to live a Mediatory Life in Heaven for us also It is not I fear so considered nor so improved as it ought to be That Christ dyed for us all who own the Gospel profess in words though some so explain their Faith or rather their Infidelity as to deny its proper use and to evacuate its proper ends That so he lived for us here in this world so as that his Life was some way or other unto our Advantage at least thus far that he could not have died if he had not lived before all men will grant even those by whom the principal end of this Life namely to fulfil the Law for us is peremptorily denyed But that Christ now lives a life of Glory in Heaven that most men think is for himself alone But the Text speaks to the contrary He lives for ever to make Intercession for us Neither is this the only end of his present Mediatory Life in Heaven though this only be here expressed Should I undertake to shew the ends of the present Mediatory Life of Christ for the Church it would be too great and long a decursion from the Text. However the whole of the work of this Life of his may be reduced into these three heads 1. His immediate Actings towards the Church it self which respects his Prophetical Office 2. His Actings for the Church in the world by Vertue and Power of his Kingly Office 3. His Actings with God the Father in their behalf in the dischage of his sacerdotal Office 1. The first consisteth in his sending and giving the Holy Ghost unto the Church He lives for ever to send the Holy Spirit unto his Disciples Without this constant effect of the present Mediatory Life of Christ the Being of the Church would fail it
could not subsist one moment For hereon depends 1. All saving Light to understand the word of God or spiritual things in a spiritual manner wherein he continueth the exercise of his Prophetical Office 2. All Habitual Grace whereby the souls of the Elect are quickned and regenerated 3 All supplyes of actual Grace which the whole Church hath from him every moment and without which it could yield no Obedience unto God 4. All spiritual Gifts the sole foundation and means of the Churches edification and without which it can have no real benefit by any Gospel Ordinances or Administrations 5. All Comfort and all Consolation which in all variety of occurrences the Church doth stand in need of which things I have elsewhere spoken unto at large 2. His Actings by vertue of his Mediatory Life for the Church in the world are also various wherein he exerciseth his Kingly Power that Power which is given unto him as he is Head over all things unto the Church Ephes. 1. 22. Hence is the whole preservation of the Church in this world by glorious effects of divine wisdom and power Hence doth proceed the present controuls that are given unto its Adversaries and hence will proceed their future Destruction for he must raign until all his Enemies be made his footstool In the exercise of this Life wherein the Keys of Hell and Death are committed unto him doth he put forth his Mighty power over the World Sathan Death the Grave and Hell for the Eternal security and Salvation of the Church Did he not live this Life for us in Heaven neither the whole Church nor any one member of it could be preserved one moment from utter ruine But hereby are all their adversaries continually disappointed 3. By vertue of this Life he Acts with God on the behalf of the Church And the only way whereby he doth this in the Discharge of his Priestly Office is expressed here in the Text He lives for ever to make intercession for them Now this expression containing the whole of what the Lord Christ as the High Priest of the Church doth now with God for them and whereon the certainty of our Salvadoth depend it must with some diligence be enquired into Expositors especially those of the Roman Church enquire with many Disputes into the External form of the Intercession of Christ as namely whether it be oral and vocal or no. And they produce many Testimonies out of the Antients upon the one side and the other And great weight is laid by some on the Difference and Determination of it For whereas Ribera grants that the Dispute is more about words and the manner of Expression than the matter it self Tena affirms that what he says is most false And it is evident that the Testimonies produced by themselves out of the Antients as Chrysostome Theophylact Ambrose Austin and so to Ruperuâ—s and Thomas are expresly contradictory to one another Now although our principal concernment lyeth in the internal form and efficacy of the Intercession of our High Priest rather than in the outward manner of it yet so far as that also is revealed we may enquire into it And we shall find that the true stating of it tends unto the encouragement and establishment of our Faith And the things ensuing may be observed unto this purpose 1. The Socinian Figment about the Nature of the Intercession of Christ is of no consideration For by a strange violence offered unto the nature of things and the signification of words they contend that this Intercession is nothing but the Power of Christ to communicate actually all good things the whole effect of his Mediation unto Believers That Christ hath such a Power is no way questioned But that this Power in the exercise of it is his Intercession is a most fond Imagination That which casts them on this absurd conception of things is their hatred of the Priestly Office of Christ as exercised towards God on our behalf But I have elsewhere sufficiently disputed against this fiction 2. The Intercession of Christ was under the Old Testament Typed out three ways 1. By the Living fire that was continually on the Altar Herewith were all sacrifices to be kindled and burned which thence were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Firings But this principally Typified his Prayers when he offered himself unto God through the Eternal Spirit which he did with strong cryes and Supplications or Intercessions Heb. 5. 7. Hereby and the Actings of the Eternal Spirit therein he kindled and fired in himself a sacrifice of a sweet smelling savour unto God Eph. 5. 2. 2. By the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or dayly sacrifice of morning and evening for the whole People See the Institution of it Exod. 29. ver 38 39 40 41 42. For although that sacrifice had in it the nature of an expiatory Oblation because it was by blood yet the principal end of it was to make continual Application of the great solemn annual expiation unto the Consciences of the People 3. By the Incense that was burned in the Sanctuary And this was of two sorts 1. That wherewith the High Priest entred once a year into the most holy place on the Day of Expiation For he might not enter in yea he was to dye if he did unless in his entrance he filled the place and covered the Ark and Mercy-Seat with a cloud of Incense Levit. 16. 12 13. Which Incense was to be fired with burning coals from the Altar of burnt-offerings So did our High Priest He filled Heaven at his entrance with the sweet savour of his Intercession kindled with the Coals of that Eternal Fire wherewith he offered himself unto God 2. The Incense that was burned every day in the Sanctuary by the Priests in their courses This represented Prayer Psal. 141. 2. and was always accompanied with it Luke 1. 9 10. This also was a Type of the continual efficacy of the Intercession of Christ Revel 8. 4. But this was the most solemn representation of it In that anniversary Sacrifice whereof we must treat afterwards at large there was Attonement made for all the Sins and Transgressions of the People Levit. 16. 21. And it was consummated by carrying some of the Blood as a representation of it into the most holy place sprinkling it before the Ark of the Covenant and the Mercy-Seat This was done but once in the year To keep this in Remembrance and to make Application of the Benefits of it unto the Consciences of the Worshippers the dayly sacrifice was appointed So doth the intercession of Christ make continual Application of his great sacrifice and Attonement whence it derives its efficacy And as the Fire on the Altar kindled all the renewed sacrifices which were to be repeated and multiplyed because of their weakness and imperfection so doth the Intercession of Christ make effectual the one perfect sacrifice which he offered once for all in the varions applications of it unto the Consciences
Redemption and for ever perfected them that are sanctified Wherefore nothing remains for his Intercession but the Application of the fruits of his Oblation unto all them for whom he offered himself in sacrifice according as their conditions and occasions do require Wherefore 8. The safest Conception and Apprehension that we can have of the Intercession of Christ as to the manner of it is his continual Appearance for us in the Presence of God by vertue of his Office as the High Priest over the house of God representing the efficacy of his Oblation accompanied with tender Care Love and Desires for the welfare supply deliverance and Salvation of the Church Three things therefore concurre hereunto 1. The Presentation of his Person before the Throne of God on our behalf chap. 9. 24. This renders it sacerdotal His Appearance in Person for us is required thereunto 2. The Representation of his Death Oblation and Sacrifice for us which gives Power Life and Efficacy unto his Intercession Thence he appears in the midst of the Throne as a Lamb that had been slain Revel 5. 8. Both these are required to make his Intercession Sacerdotal But 3. both these do not render it Prayer or Intercession For Intercession is Prayer 1 Tim. 2. 1. Rom. 8. 26. Wherefore there is in it moreover a putting up a requesting and Offering unto God of his desires and will for the Church attended with Care Love and Compassion Zech. 1. 12. Thus far then may we proceed 1. It is a part of his Sacerdotal Office He intercedes for us as the High Priest over the House of God 2. It is the first and principal way whereby he Acts and exerciseth his Love compassion and care towards the Church 3. That he hath respect therein unto every Individual Believer and all their especial occasions if any man sin we have an Advocate 4. That there is in his intercession an effectual signification of his will and desire unto his Father For it hath the nature of Prayer in it and by it he expresseth his Dependance upon God 5. That it respects the Application of all the Fruits Effects and Benefits of his whole Mediation unto the Church For this is the formal nature of it that it is the way and means appointed of God in the holy dispensation of himself and his Grace unto mankind whereby the continual Application of all the Benefits of the Death of Christ and all effects of the Promises of the Covenant shall be communicated unto us unto his Praise and Glory 6 The efficacy of this intercession as it is Sacerdotal depends wholly on the antecedent Oblation and sacrifice of himself which is therefore as it were represented unto God therein This is evident from the nature and order of the Typical institutions whereby it was prefigured and whereunto by our Apostle it is accommodated But what belongs unto the manner of the Transactions of these things in Heaven I know not The third thing observed was the connexion of the two things mentioned or their Relation one unto another namely the perpetual life of Christ and his intercession He lives for ever to make intercession His intercession is the end of his Mediatory Life not absolutely nor only but principally He lives to Rule his Church he lives to subdue his Enemies for he must raign until they are all made his footstool He lives to give the Holy Spirit in all his blessed effects unto Believers But because all these things proceed originally by an emanation of Power and Grace from God and are given out into the hand of Christ upon his intercession that may well be esteemed the principal end of his Mediatory Life So he speaks expresly concerning that great fruit and effect of this Life of him in sending of the Spirit I will pray the Father I will intercede with him for it and he shall send you another Comforter John 14. 16. And the Power which he exerts in the subduing and destruction of the Enemies of his Kingdom is expresly promised unto him upon his Intercession for it Psal 2. 8 9 For this intercession of Christ is the great Ordinance of God for the exercise of his Power towards and the Communication of his grace unto the Church unto his Praise and Glory So doth our High Priest live to make intercession for us Many things we may from hence observe 1. So great and glorious is the work of saving Believers unto the utmost that it is necessary that the Lord Christ should lead a Mediatory Life in Heaven for the perfecting and accomplishment of it He lives for ever to make intercession for us It is generally acknowledged that sinners could not be saved without the Death of Christ but that Believers could not be saved without the life of Christ following it is not so much considered See Rom. 5. 10. Chap. 8. 34 35 c. It is it may be thought by some that when he had declared the name of God and revealed the whole counsel of his Will when he had given us the great example of Love and Holiness in this life when he had fulfilled all Righteousness redeemed us by his blood and made Attonement for our sins by the Oblation of himself confirming his Truth and Acceptation with God in all these things by his Resurrection from the dead wherein he was declared to be the Son of God with Power that he might have now left us to deal for our selves and to build our eternal safety on the Foundation that he had laid But alas when all this was done if he had only ascended into his own glory to enjoy his Majesty Honour and Dominion without continuing his Life and Office in our behalf we had been left poor and helpless so that both we and all our Right unto an Heavenly Inheritance should have been made a prey unto every subtle and powerful Adversary He could therefore no otherwise comfort his Disciples when he was leaving this world but by promising that he would not leave them Orphans John 14. 18. that is that he would still continue to Act for them to be their Patron and to exercise the Office of a Mediator and Advocate with the Father for them Without this he knew they must be Orphans that is such as are not able to defend themselves from injuries nor secure their own Right unto their Inheritance The sure Foundations of our eternal Salvation were laid in his Death and Resurrection So it is said that when God laid the Foundation of the Earth and placed the corner-stone thereof that the morning stars sang together and all the Sons of God shouted for Joy Job 38. 7. Although the Foundations were only laid yet that being done by infinite Power and Wisdom which would infallibly accomplish and perfect the whole it was a blessed cause of Praise and ascribing glory to God Yet were the continued Actings of the same Power required unto the Perfection of it The Foundation of the new Creation was laid
had used in their Plea To this purpose speaks Quintilian lib. 6. cap. 1. Perorationis duplex ratio est posita aut in rebus aut in affectibus Rerum repetitio aut congregatio quae Graece dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a quibusdam Latinorum enumeratio memoriam Judicis reficit totam simul causam ante oculos ponit etiam si per singula minus moverat turba valet In hac quae repetimus quam brevissime dicenda sunt quod Graeco verbo patet decurrendum per capita How this whole course is steered by the Apostle in this place is easie for any one to observe 2. Because of the Importance of the matter in hand He is treating of the very Head of all the Differences between the Law and the Gospel between those who adhered unto Mosaical Institutions and those who embraced the Faith Hence he calleth them unto a renewed Attention unto what he delivered For herein he set Life and Death before them and was zealous for them and earnest with them that they would chuse Life and not die in their Unbelief II. The Sense of the words is to be considered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Capitulum Caput properly the Head of any living Creature But the most frequent use of it is in a sense metaphorical as it is here used by the Apostle And so it hath a double sense and use whereunto it is principally applied for it hath also other significations For 1 It is taken for that which is chief and principal in any matter business or cause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isoc The Head of the whole Business 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato de Legib. lib. 1. The principal thing in Education or Instruction And so is Caput used among the Latines Caput est in omni procuratione negotii muneris publici ut avaritiae pellatur etiam minima suspicio This is the chief or principal thing in the management of all publick Affairs that all suspicion of Covetousness be far away 2 It is taken for the sum and substance of what hath been spoken or declared reduced into a short Scheme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut summatim dicam Demosthenes And so some render these words summatim dicendo And Isocrates hath an expression directly answering that of the Apostle in this place ad Nicoc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sum of what hath been spoken so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caput the Head is used in he Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 30. 12. When thou takest the Head the Sum of the Children of Israel So also Numb 4. 2. And in this sense is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used by our Apostle as some think Ephes. 1. 10. but it may have another sense in that place In whether of these two significations it is here used by our Apostle will best appear from the consideration of what it is applied unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For these words also are capable of a double Interpretation 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in or among and then the things themselves treated of may be intended And if so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 requires the first signification the chief and principal thing or matter Among all the things treated of this is the principal as indeed it is and that which all other things in debate did depend upon 2. If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be in a manner redundant and no more is intended but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the things spoken then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be taken in the second signification and denotes a Recapitulation of them This is that which my Arguments amount unto the Sum of what I have pleaded Both these Senses are consistent For the Apostle in this and the ensuing Verses doth both briefly Recapitulate what he had evinced by his preceding Arguments and also declares what is the principal thing that he had contended for and proved I incline unto the latter signification of the word respected in our Translation yet so as that the former also is true and safely applicable unto the Text. And some Directions we may take from the wisdom of the Apostle in this management of his present Subject in our preaching or teaching of spiritual things For 1. When the nature and weight of the matter treated of or the variety of Arguments wherein it is concerned do require that our Discourse of it should be drawn forth unto a length more than ordinary it is useful to refresh the minds and relieve the memories of our Hearers by a brief Recapitulation of the things insisted on It is so I say sometimes a this way is taken once and but once by our Apostle When it is necessary is left unto the wisdom and choice of those who are called unto this work I mean of such who labouring diligently and conscientiously in the discharge of it do really consider at all times what is for the benefit and edification of their Hearers But this is to be done onely on great and importent occasions the usual way of the Repetition of the Heads of Sermons before preached is in my judgment useless and unprofitable 2. When Doctrines are important and such as the eternal welfare of the Souls of men are immediately concerned in we are by all means to endeavor an impression of them on the minds of our Hearers Be they never so precious and worthy of all Acceptation oft-times they will not obtain an Entrance into mens minds unless they have an edge ministerially put upon them Wherefore they are by all sutable means with gravity and zeal to be called unto a diligent Attendance unto them Weight is to be laid doctrinally in their delivery on things that are of weight really in themselves And this is the first Part of this Verse or the Preface of what ensues II. The second Part of it in the following words contains the first general Preheminence of our High Priest and that taken from his present and eternal state or condition And there are three things considerable in the words 1. Our Relation unto this High Priest 2. The general Denotation of him 3. His Eminency and Dignity in particular above all others I. Our Relation unto him is expressed in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We have For the Apostle together with his Assertion of the Priesthood of Christ and the Declaration of the Nature of it doth frequently intersert the mention of our Interest therein or our Relation unto him in the Discharge of that Office Such an High Priest became us Chap. 7. 26. We have not an High Priest that cannot c. Chap. 4. 15. The High Priest of our Profession Chap. 3. 1. And here we have such un High Priest And to the same purpose we have an Altar Chap. 13. 10. And two things the Apostle seems to design herein 1. The Dignity of the Christian Church as now separated
blood of the only Sacrifice which belonged unto it Before this was done in the death of Christ it had not the formal nature of a Covenant or a Testament as our Apostle proves Chap. 9. 15 16 17 18 19 20 21 22 23. For neither as he shews in that place would the Law given at Sinai have been a Covenant had it not been confirmed with the blood of Sacrifices Wherefore the Promise was not before a formal and solemn Covenant 2 This was wanting that it was not the Spring Rule and Measure of all the Worship of the Church This doth belong unto every Covenant properly so called that God makes with the Church that it be the entire Rule of all the Worship that God requires of it which is that which they are to restipulate in their entrance into Covenant with God But so the Covenant of Grace was not under the Old Testament For God did require of the Church many Duties of Worship that did not belong thereunto But now under the New Testament this Covenant with its own seals and appointments is the only Rule and Measure of all acceptable Worship Wherefore the New Covenant promised in the Scripture and here opposed unto the Old is not the Promise of Grace Mercy Life and Salvation by Christ absolutely considered but as it had the formal nature of a Covenant given unto it in its establishment by the death of Christ the procuring cause of all its Benefits and the declaring of it to be the only Rule of Worship and Obedience unto the Church So that although by the Covenant of Grace we oft-times understand no more but the way of Life Grace Mercy and Salvation by Christ yet by the New Covenant we intend its actual establishment in the death of Christ with that blessed way of Worship which by it is setled in the Church 3 Whil'st the Church enjoyed all the spiritual Benefits of the Promise wherein the substance of the Covenant of Grace was contained before it was confirmed and made the sole Rule of Worship unto the Church it was not inconsistent with the Holiness and Wisdom of God to bring it under any other Covenant or prescribe unto it what Forms of Worship he pleased It was not so I say upon these three Suppositions 1 That this Covenant did not disannul or make ineffectual the Promise that was given before but that That doth still continue the only means of Life and Salvation And that this was so our Apostle proves at large Gal. 3. 17 18 19. 2 That this other Covenant with all the Worship contained in it or required by it did not divert from but direct and lead unto the future establishment of the Promise in the Sclemnity of a Covenant by the ways mentioned And that the Covenant made in Sinai with all its Ordinances did so the Apostle proves likewise in the place beforementioned as also in this whole Epistle 3 That it be of present use and advantage unto the Church in its present condition This the Apostle acknowledgeth to be a great Objection against the use and efficacy of the Promise under the Old Testament as unto Life and Salvation namely to what end then serves the giving of the Law whereunto he answers by shewing the necessity and use of the Law unto the Church in its then present condition Gal. 3. 17. 4. These things being observed we may consider that the Scripture doth plainly and expresly make mention of two Testaments or Covenants and distinguish between them in such a way as what is spoken can hardly be accommodated unto a twofold Administration of the same Covenant The one is mentioned and described Exod. 24. ver 3 4 5 6 7 8. Deut. 5. 2 3 4 5. namely the Covenant that God made with the people of Israel in Sinai and which is commonly called the Covenant where the people under the Old Testament are said to keep or break Gods Covenant which for the most part is spoken with respect unto that Worship which was peculiar thereunto The other is promised Jer. 31. 31 32 33 34. Chap. 32. 40. which is the New Gospel Covenant as before explained mentioned Mat. 26. 28. Mark 14. 24. And these two Covenants or Testaments are compared one with the other and opposed one unto another 2 Cor. 3. 6 7 8 9. Gal. 4. 24 25 26. Heb. 7. 22. Chap. 9. 15 16 17 18 19. These two we call the Old and the New Testament Only it must be observed that in this Argument by the Old Testament we do not understand the Books of the Old Testament or the Writings of Moses the Psalms and Prophets or the Oracles of God committed then unto the Church I confess they are once so called 2 Cor. 3. 14. The vail remaineth untaken away in the reading of the Old Testament that is the Books of it Unless we shall say that the Apostle intendeth only the reading of the things which concern the Old Testament in the Scripture For this Old Covenant or Testament whatever it be is abrogated and taken away as the Apostle expresly proves But the Word of God in the Books of the Old Testament abideth for ever And those Writings are called the Old Testament or the Books of the Old Testament not as though they contained in them nothing but what belongeth unto the Old Covenant for they contain the Doctrine of the New Testament also But they are so termed because they were committed unto the Church whil'st the Old Covenant was in force as the Rule and Law of its Worship and Obedience 5. Wherefore we must grant two distinct Covenants rather than a twofold Administration of the same Covenant meerly to be intended We must I say do so provided always that the way of Reconciliation and Salvation was the same under both But it will be said and with great pretence of Reason for it is that which is the sole foundation they all build upon who allow only a twofold Administration of the same Covenant that this being the principal end of a Divine Covenant if the way of Reconciliation and Salvation be the same under both then indeed are they for the substance of them but one And I grant thut this would inevitably follow if it were so equally by virtue of them both If Reconciliation and Salvation by Christ were to be obtained not only under the Old Covenant but by vertue thereof then it must be the same for substance with the New But this is not so for no Reconciliation with God nor Salvation could be obtained by vertue of the Old Covenant or the Administration of it as our Apostle disputes at large though all Believers were reconciled justified and saved by vertue of the Promise whil'st they were under that Covenant As therefore I have shewed in what sense the Covenant of Grace is called the New Covenant in this distinction and opposition so I shall propose sundry things which relate unto the nature of the first Covenant which manifest it
first Covenant was Moses It was ordained by Angels in the hand of a Mediator Gal. 3. 19. And this was no other but Moses who was a Servant in the House of God Hebr. 3. 6. And he was a Mediator as designed of God so chosen of the people in that dread and consternation which befell them upon the terrible promulgation of the Law For they saw that they could no way bear the immediate presence of God nor treat with him in their own persons Wherefore they desired that there might be an Internuntius a Mediator between God and them and that Moses might be the person Deut. 5. 25 26 27. But the Mediator of the New Covenant is the Son of God himself For there is one God and one Mediator between God and man the man Christ Jesus who gave himself a ransom for all 1 Tim. 2. 4 5. He who is the Son and the Lord over his own House graciously undertook in his own Person to be the Mediator of this Covenant and herein it is unspeakably preferred before the Old Covenant 5. They differ in their subject matter both as unto Precepts and Promises the advantage being still on the part of the New Covenant For 1 The Old Covenant in the preceptive part of it renewed the Command of the Covenant of Works and that on their original terms Sin it forbad that is all and every sin in matter and manner on the pain of death and gave the promise of life unto perfect sinless obedience only Whence the Decalogue itself which is a Transcript of the Law of Works is called the Covenant Exod. 34. 28. And besides this as we observed before it had other Precepts innumerable accommodated unto the present condition of the People and imposed on them with rigor But in the New Covenant the very first thing that is proposed is the accomplishment and establishment of the Covenant of Works both as unto its Commands and Sanction in the obedience and suffering of the Mediator Hereon the Commands of it as unto the obedience of the Covenanters are not grievous the yoke of Christ being easie and his burden light 2. The Old Testament absolutely considered had 1 No promise of grace to communicate spiritual strength or to assist us in obedience nor 2 Any of eternal life no otherwise but as it was contained in the promise of the Covenant of Works The man that doth these things shall live in them and 3 Had promises of temporal things in the Land of Canaan inseparable from it In the New Covenant all things are otherwise as will be declared in the Exposition of the ensuing Verses 6. They differ and that principally in the manner of their Dedication and Sanction This is that which gives any thing the formal nature of a Covenant or Testament There may be a Promise there may be an Agreement in general which hath not the formal nature of a Covenant or Testament and such was the Covenant of Grace before the death of Christ. But it is the solemnity and manner of the Confirmation Dedication and Sanction of any Promise or Agreement that gives it the formal nature of a Covenant or Testament And this is by a Sacrifice wherein there is both Bloodshedding and Death ensuing thereon Now this in the confirmation of the Old Covenant was only the Sacrifice of Beasts whose blood was sprinkled on all the People Exod. 24. 5 6 7 8 9. But the New Testament was solemnly confirmed by the Sacrifice and Blood of Christ himself Zech. 9. 11. Hebr. 10. 29. Chap. 13. 20. And the Lord Christ dying as the Mediator and Surety of the Covenant he purchased all good things for the Church and as a Testator bequeathed them unto it Hence he says of the Sacramental Cup that it is the New Testament in his Blood or the Pledge of his bequeathing unto the Church all the Promises and Mercies of the Covenant which is the New Testament or the disposition of his Goods unto his Children But because the Apostle expresly handleth this difference between these two Covenants Chap. 9. v. 18 19. we must thither refer the full consideration of it 7. They differ in the Priests that were to officiate before God in the behalf of the People In the Old Covenant Aaron and his Posterity alone were to discharge that Office in the New the Son of God himself is the only Priest of the Church This difference with the advantage of the Gospel state thereon we have handled at large in the Exposition of the Chapter foregoing 8. They differ in the Sacrifices whereon the Peace and Reconciliation with God which is tendred in them doth depend And this also must be spoken unto in the ensuing Chapter if God permit 9. They differ in the way and manner of their solemn writing or enrollment All Covenants were of old solemnly written in Tables of Brass or Stone where they might be faithfully preserved for the use of the Parties concerned So the Old Covenant as to the principal fundamental part of it was engraven in Tables of Stone which were kept in the Ark Exod. 31. 18. Deut. 9. 10. 2 Cor. 3. 7. And God did so order it in his Providence that the first draught of them should be broken to intimate that the Covenant contained in them was not everlasting nor unalterable But the New Covenant is written in the fleshly Tables of the hearts of them that do believe 2 Cor. 3. 3. Jer. 31. 33. 10. They differ in their ends The principal end of the first Covenant was to discover sin to condemn it and to set Bounds unto it So saith the Apostle It was added because of transgressions And this it did several ways 1 By Conviction for the knowledge of sin is by the Law it convinced sinners and caused every mouth to be stopped before God 2 By condemning the Sinner in an application of the Sanction of the Law unto his Conscience 3 By the judgments and punishments wherewith on all occasions it was accompanied In all it manifested and represented the justice and severity of God The end of the New Covenant is to declare the love grace and mercy of God and therewith to give Repentance Remission of Sin and Life Eternal 11. They differed in their effects For the first Covenant being the ministration of death and condemnation it brought the minds and spirits of them that were under it into servitude and bondage whereas spiritual liberty is the immediate effect of the New Testament And there is no one thing wherein the Spirit of God doth more frequently give us an account of the difference between these two Covenants than this of the liberty of the one and the bondage of the other see Rom. 8. 15. 2 Cor. 3. 17. Gal. 4. 1 2 3 4 24 25 30 31. Heb. 2. 14 15. This therefore we must a little explain Wherefore the bondage which was the effect of the Old Covenant arose from several causes concurring unto the effecting of it 1.
exhibition of Christ and confirmed in his death and by the Sacrifice of his blood thereby becoming the sole Rule of new spiritual Ordinances of Worship suited thereunto was the great Object of the Faith of the Saints of the Old Testament and is the great foundation of all our present mercies All these things were contained in that New Covenant as such which God here promiseth to make For 1 There was in it a Recapitulation of all Promises of Grace God had not made any promise any intimation of his Love or Grace unto the Church in general nor unto any particular Believer but he brought it all into this Covenant so as that they should be esteemed all and every one of them to be given and spoken unto every individual person that hath an interest in this Covenant Hence all the Promises made unto Abraham Isaac and Jacob with all the other Patriarchs and the Oath of God whereby they were confirmed are all of them made unto us and do belong unto us no less than they did unto them to whom they were first given if we are made partakers of this Covenant Hereof the Apostle gives an instance in the singular promise made unto Joshua which he applies unto Believers Chap. 13. 5. There was nothing of love nor grace in any of them but was gathered up into this Covenant 2 The actual exhibition of Christ in the flesh belonged unto this Promise of making a New Covenant for without it it could not have been made This was the desire of all the Faithful from the foundation of the world this they longed after and fervently prayed for continually And the prospect of it was the sole ground of their joy and consolation Abraham saw his day and rejoiced This was the great Priviledge which God granted unto them that walked uprightly before him such an one saith he shall dwell on high his place of defence shall be the munition of rocks bread shall be given him his waters shall be sure thine eyes shall see the King in his beauty they shall behold the land that is very far off Isa. 33. 16 17. That prospect they had by faith of the King of Saints in his beauty and glory though yet at a great distance was their relief and their reward in their sincere Obedience And those who understand not the glory of this Priviledge of the New Covenant in the Incarnation of the Son of God or his exhibition in the flesh wherein the depths of the counsels and wisdom of God in the way of grace mercy and love opened themselves unto the Church are strangers unto the things of God 3 It was confirmed and ratified by the death and bloodshedding of Christ and therefore included in it the whole work of his Mediation This is the spring of the life of the Church and until it was opened great darkness was upon the minds of Believers themselves What peace what assurance what light what joy depend hereon and proceed from it no Tongue can express 4 All Ordinances of Worship do belong hereunto What is the benefit of them what are the advantages which Believers receive by them we must declare when we come to consider that comparison that the Apostle makes between them and the carnal Ordinances of the Law Chap. ix Whereas therefore all these things were contained in the New Covenant as here promised of God it is evident how great was the concernment of the Saints under the Old Testament to have it introduced and how great also ours is in it now it is established 5thly The Author or Maker of this Covenant is expressed in the words as also those with whom it was made The first is included in the Person of the Verb I will make I will make saith the Lord. It is God himself that makes this Covenant and he takes it upon himself so to do He is the principal Party covenanting I will make a Covenant God hath made a Covenant He hath made with me an everlasting Covenant And sundry things are we taught therein 1 The freedom of this Covenant without respect unto any merit worth or condignity in them with whom it is made What God doth he doth freely ex mera gratia voluntate There was no cause without himself for which he should make this Covenant or which should move him so to do And this we are eminently taught in this place where he expresseth no other occasion of his making this Covenant but the Sins of the People in breaking that which he formerly made with them And it is expressed on purpose to declare the free and soveraigns grace the goodness love and mercy which alone were the absolute springs of this Covenant 2 The wisdom of its contrivance The making of any Covenant to be good and useful depends solely on the wisdom and foresight of them by whom it is made Hence men do often make Covenants which they design for their good and advantage but they are so ordered for want of wisdom and foresight that they turn unto their hurt and ruine But there was infinite wisdom in the constitution of this Covenant whence it is and shall be infinitely effective of all the blessed ends of it And they are utterly unacquainted with it who are not affected with an holy admiration of Divine Wisdom in its contrivance A man might comfortably spend his life in the contemplation of it and yet be far enough from finding out the Almighty in it unto perfection Hence is it that it is so Divine a Mystery in all the parts of it which the wisdom of the flesh cannot comprehend Nor without a due consideration of the infinite wisdom of God in the contrivance of it can we have any true or real conceptions about it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 profane unsanctified minds can have no insight into this effect of Divine wisdom 3 It was God alone who could prepare and provide a Surety for this Covenant considering the necessity there was of a Surety in this Covenant seeing no Covenant between God and man could be firm and stable without one by reason of our weakness and mutability And considering of what a nature this Surety must be even God and man in one person it is evident that God himself alone must make this Covenant And the provision of this Surety doth contain in it the glorious manifestation of all the Divine Excellencies beyond any act or work of God whatever 4 There is in this Covenant a soveraign Law of Divine Worship wherein the Church is consummated or brought into the most perfect estate whereof in this world it is capable and established for ever This Law could be given by God alone 5 There is ascribed unto this Covenant such an efficacy of grace as nothing but Almighty Power can make good and accomplish The grace here mentioned in the promises of it directs us immediately unto its Author For who else but God can write the Divine Law in our hearts and pardon
a Type or Figure was unto them of no use but so far as it was instructive which was obscurely and mystically And that this is the sense of the word the Apostle declares ver 8. Where he shews the substance of what the Holy Ghost signified by the building disposal and services of the Tabernacle that is what he taught the Church thereby parabolically and figuratively This kind of Instruction whatever now it seem to us was meet and fit for them unto whom it was given And by the administration of Grace in it it was a blessed means to ingenerate Faith Love and Obedience in the hearts and lives of many unto an eminent degree And we may consider from hence what is required of us unto whom the clear Revelation of the Wisdom Grace and Love of God are made known from the Bosome of the Father by the Son himself 4. The especial nature and use of this Tabernacle and its service is declared In which were offered both gifts and sacrifices 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Vulgar Latine reads juxta quam making the Relative to answer unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the Gender will not allow it in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in which time during which season For immediately upon the setting up of the Tabernacle God gave unto Moses Laws and Institutions for all the Gifts and Sacrisices of the People which were to be offered therein This was the first direction which God gave after the setting up of the Tabernacle namely the way and manner of offering all sorts of Gifts and Sacrifices unto him And the Apostle here distributes all the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the sacred offerings into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is unbloody and bloody Sacrifices as he did before chap. 5. 10. where the distinction hath been explained Of them all he affirms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are offered not that they were so For the Apostle erects a Scheme at the first Tabernacle and all its services at its first Institution and presents it unto the consideration of the Hebrews as if it were then first erected He doth indeed sometimes speak of the Priests and Sacrifices as then in being with respect unto that continuance of the Temple and its worship which it had in the Patience of God as we have shewed on chap. 8. ver 4. But here treating only of the Tabernacle and its worship as that which was granted in the confirmation and for the administration of the old Covenant then entred into as the Tabernacle Priesthood and Sacrifice of Christ were given in the confirmation of the new he represents that as present which was past long before The Tabernacle served aptly for the use whereunto it was designed It was meet for the offering of gifts and sacrifices And so alone is the Tabernacle of Christ for its proper end also 5. On these concessions the Apostle declares the imperfection of this whole order of things and its impotency as unto the great end that might be expected from it For these Gifts and Sacrifices could not make perfect him that did the service as pertaining unto the conscience This was the end aimed at this was represented in them and by them And if they could not really effect it they were weak and imperfect and so not always to be continued The end represented in and by them was to make Atonement for Sin that the Anger of God being pacified they might have Peace with him The Covenant was then newly established between God and the Church before any Laws were given about these Offerings and Sacrifices Exod. 24. God knew that there would be among the People and even the Priests themselves many sins and transgressions against the Rules and Laws of that Covenant This of it self it could not dispense withal For its Sanction was the Curse against every one that continued not in all things written in the Book of it wherefore if this Curse on all just and righteous occasions should rigidly havebeen put in execution the Covenant would only have proved the means and cause of the utter destruction and excision of the whole People For there is no man that liveth and sinneth not And on many occasions sin abounded in that state of the Church wherein Light and Grace were but sparingly dispensed in comparison of the times of the New Covenant Wherefore God in his Mercy and Patience provided that by sacred Gifts and Offerings atonement should be made for sin so as that the Curse of the Covenant should not be put in immediate execution against the sinner Lev. 17. 11. But there were two things to be considered in those sins which God had appointed that atonement should be made for The first was the external temporal Punishment which was due unto them according unto the Place which the Law or Covenant had in the Politie or Commonwealth of Israel The other that eternal Punishment was due unto every sin by the Law as the Rule of all Moral Obedience For the wages of sin is death In the first of these the Person of the Sinner in all his outward circumstances his Life his Goods his Liberty and the like were concerned In the latter here his Conscience or the inward man alone was so And as unto the first of them the Gifts and Sacrifices mentioned being rightly offered were able in themselves ex opere operato to free the Sinner from all temporal political inconvenience or detriment so as that his Life and Inheritance should be continued in the Land of Canaan or his state preserved entire in the Commonwealth of Israel This the Apostle here tacitely acknowledgeth namely that the Gifts and Sacrifices were able to free the Sinner from temporal Punishment and give him outward Peace in his Possessions But as unto the latter wherein Conscience was concerned he denies that they had any such efficacy They were not able 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It agrees in Gender with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only and not with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which being of the Neuter Gender usually regulates the construction in such conjunctions But as most think it equally respects both the antecedent Substantives And instances may be given where a Participle respecting more antecedent Substantives than one may agree in Gender with either of them As Leges Plebiscita coactae But I rather think that the Apostle confines the Impotency he mentions unto Sacrifices only that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 slain and bloody Sacrifices For these things which were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gifts and no more were not designed to make Atonement for Sin that was to be done by Blood and no otherwise so the words should be read offered Gifts and Sacrifices that could not persect These Sacrifices were impotent and ineffectual unto this end 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What the 〈◊〉 〈◊〉 〈◊〉
that was the ground of his Resurrection He was brought again from the dead through the blood of the Covenant And the efficacy of his death depends on his Resurrection only as the evidence of his acceptance with God therein 5 That Christ confirmed his Doctrine by his Blood that is because he rose again All these Principles I have at large refuted in the Exercitations about the Priesthood of Christ and shall not here again insist on their examination This is plain and evident in the words unless violence be offered unto them namely that the Blood of Christ that is his suffering in Soul and Body and his obedience therein testified and expressed in the shedding of his Blood was the procuring cause of the expiation of our Sins the purging of our Consciences from dead works our justification sanctification and acceptance with God thereon And There is nothing more destructive unto the whole Faith of the Gospel than by any means to evacuate the immediate efficacy of the Blood of Christ. Every opinion of that tendency breaks in upon the whole mystery of the wisdom and grace of God in him It renders all the Institutions and Sacrifices of the Law whereby God instructed the Church of Old in the Mystery of his Grace useless and unintelligible and overthrows the foundation of the Gospel The second thing in the words is the means whereby the Blood of Christ came to be of this efficacy or to produce this effect And that is because in the shedding of it he offered himself unto God through the eternal Spirit without spot Every word is of great importance and the whole Assertion filled with the mystery of the wisdom and grace of God and must therefore be distinctly considered There is declared what Christ did unto the End mentioned and that is expressed in the matter and manner of it 1 He offered himself 2 To whom that is to God 3 How or from what principle by what means by the eternal Spirit 4 With what qualifications without spot He offered himself To prove that his Blood purgeth our Sins he affirms that he offered himself His whole Humane Nature was the Offering the way of its Offering was by the shedding of his Blood So the Beast was the Sacrifice when the Blood alone or principally was offered on the Altar For it was the Blood that made Atonement So it was by his Blood that Christ made Atonement but it was his Person that gave it efficacy unto that end Wherefore by Himself the whole Humane Nature of Christ is intended And that 1 Not in distinction or separation from the Divine For although the Humane Nature of Christ his Soul and Body only was offered yet he offered himself through his own eternal Spirit This Offering of himself therefore was the Act of his whole Person both Natures concurred in the Offering though one alone was offered 2 All that he did or suffered in his Soul and Body when his Blood was shed is comprised in this Offering of himself His Obedience in Suffering was that which rendred this Offering of himself a Sacrifice of a sweet smelling savor unto God And he is said thus to offer himself in opposition unto the Sacrifices of the High Priest under the Law They offered Goats and Bulls or their blood but he offered himself This therefore was the Nature of the Offering of Christ It was a Sacred Act of the Lord Christ as the High Priest of the Church wherein according unto the Will of God and what was required of him by vertue of the eternal Compact between the Father and him concerning the Redemption of the Church he gave up himself in the way of most profound Obedience to do and suffer whatever the Iustice and Law of God required unto the expiation of Sin expressing the whole by the shedding of his Blood in answer unto all the Typical Representations of this his Sacrifice in all the Institutions of the Law And this Offering of Christ was proper Sacrifice 1 From the Office whereof it was an Act it was so of his Sacerdotal Office he was made a Priest of God for this end that he might thus offer himself and that this Offering of himself should be a Sacrifice 2 From the Nature of it For it consisted in the sacred giving up unto God the thing that was offered in the present destruction or consumption of it This is the Nature of a Sacrifice it was the destruction and consumption by Death and Fire by a sacred Action of what was dedicated and offered unto God So was it in this Sacrifice of Christ. As he suffered in it so in the giving himself up unto God in it there was an effusion of his Blood and the destruction of his Life 3 From the End of it which was assigned unto it in the wisdom and sovereignty of God and in his own intention which was to make Atonement for Sin which gives an Offering the formal Nature of an Expiatory Sacrifice 4 From the way and manner of it For therein 1. He sanctified or dedicated himself unto God to be an Offering Iohn 17. 19. 2. He accompanied it with Prayers and Supplications Heb. 5. 7. 3. There was an Altar which sanctified the Offering which bore it up in its Oblation which was his own Divine Nature as we shall see immediately 4. He kindled the Sacrifice with the fire of Divine Love acting it self by zeal unto God's Glory and compassion unto the souls of men 5. He tendred all this unto God as an Atonement for Sin as we shall see in the next words This was the free real proper Sacrifice of Christ whereof those of old were only Types and obscure Representations the Prefiguration hereof was the sole cause of their Institution And what the Socinians pretend namely that the Lord Christ offered no real Sacrifice but only what he did was called so Metaphorically by the way of allusion unto the Sacrifices of the Law is so far from truth as that there never had been any such Sacrifices of Divine Appointment but only to prefigure this which alone was really and substantially so The Holy Ghost doth not make a forced accommodation of what Christ did unto those Sacrifices of old by way of allusion and by reason of some resemblances but shews the uselesness and weakness of those Sacrifices in themselves any farther but as they represented this of Christ. The Nature of this Oblation and Sacrifice of Christ is utterly overthrown by the Socinians They deny that in all this there was any offering at all they deny that his shedding of his Blood or any thing which he did or suffered therein either actually or passively his obedience or giving himself up unto God therein was his Sacrifice or any part of it but only somewhat required previously thereunto and that without any necessary cause or reason But his Sacrifice his Offering of himself they say is nothing but his appearance in Heaven and the Presentation of himself before
Divine Nature But I shall leave the Reader to chuse whether sense he judgeth suitable unto the scope of the place either of them being so unto the Analogy of Faith The Socinians understanding that both these Interpretations are equally destructive to their Opinions the one concerning the Person of Christ the other about the Nature of the Holy Ghost have invented a sense of these words never before heard of among Christians For they say that by the Eternal Spirit a certain Divine Power is intended whereby the Lord Christ was freed from Mortality and made Eternal that is no more obnoxious unto death By virtue of this Power they say he offered himself unto God when he entred into Heaven than which nothing can be spoken more fond or impious or contrary unto the design of the Apostle For 1 Such a Power as they pretend is no where called the Spirit much less the Eternal Spirit and to feign significations of words without any countenance from their use elsewhere is to wrest them at our pleasure 2 The Apostle is so far from requiring a Divine Power rendering him immortal antecedently unto the offering of himself as that he declares that he offered himself by the Eternal Spirit in his death when he shed his blood whereby our consciences are purged from dead works 3 This Divine Power rendering Christ immortal is not peculiar unto him but shall be communicated unto all that are raised unto glory at the last day And there is no colour of an opposition herein unto what was done by the High Priests of old 4 It proceeds on their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this matter which is that the Lord Christ offered not himself unto God before he was made immortal which is utterly to exclude his death and blood from any concernment therein which is as contrary unto the truth and scope of the place as darkness is to light 5 Wherever there is mention made elsewhere in the Scripture of the Holy Spirit or the Eternal Spirit or the Spirit absolutely with reference unto any actings of the Person of Christ or on it either the Holy Spirit or his own Divine Nature is intended See Isa. 61. 1 2. Rom. 1. 3. 1 Pet. 3. 18. Wherefore Grotius forsakes this Notion and otherwise explains the words Spiritus Christi qui non tantum fuit vivus ut in vita terrena sed in aeternum corpus sibi adjunctum vivificans If there be any sense in these words it is the rational Soul of Christ that is intended And it is most true that the Lord Christ offered himself in and by the actings of it For there are no other in the Humane Nature as to any duties of obedience unto God But that this here should be called the Eternal Spirit is a vain conjecture For the spirits of all men are equally eternal and do not only live here below but quicken their Bodies after the Resurrection for ever This therefore cannot be the ground of the especial efficacy of the blood of Christ. This is the second thing wherein the Apostle opposeth the Offering of Christ unto the offerings of the Priests under the Law 1 They offered Bulls and Goats He offered Himself 2 They offered by a material Altar and Fire He by the Eternal Spirit That Christ should thus offer Himself unto God and that by the Eternal Spirit is the center of the mystery of the Gospel An attempt to corrupt to pervert this glorious Truth are designs against the Glory of God and Faith of the Church The depth of this mystery we cannot dive into the height we cannot comprehend We cannot search out the greatness of it of the wisdom the love the grace that is in it And those who chuse rather to reject it than to live by Faith in an humble admiration of it do it at the peril of their souls Unto the Reason of some men it may be Folly unto Faith it is full of Glory In the consideration of the Divine Actings of the Eternal Spirit of Christ in the offering of himself of the holy exercise of all grace in the humane nature that was offered of the nature dignity and efficacy of this Sacrifice Faith finds life food and refreshment Herein doth it contemplate the wisdom the righteousness the holiness and grace of God herein doth it view the wonderful condescension and love of Christ and from the whole is strengthned and encouraged Thirdly It is added that he thus offered himself without spot This Adjunct is descriptive not of the Priest but of the Sacrifice it is not a qualification of his Person but of the Offering Schlictingius would have it that this word denotes not what Christ was in himself but what he was freed from For now in Heaven where he offered himself he is freed from all infirmities and from any spot of mortality which the High Priest was not when he entered into the Holy Place such irrational fancies do false Opinions force men to take up withal But 1 There was no spot in the mortality of Christ that he should be said to be freed from it when he was made immortal A spot signifies not so much a desect as a fault And there was no fault in Christ from which he was freed 2 The Allusion and respect herein unto the legal institutions is evident and manifest The Lamb that was to be slain and offered was antecedently thereunto to be without blemish it was to be neither lame nor blind nor have any other defect With express respect hereunto the Apostle Peter affirms that we were redeemed with the precious blood of Christ as of a Lamb without blemish and without spot 1 Pet. 1. 18. And Christ is not only called the Lamb of God which taketh away the sins of the world John 1. 29. that is by his being slain and offered but is represented in the worship of the Church as a Lamb slain Rev. 5. 6. It is therefore to offer violence unto the Scripture and common understanding to seek for this qualification any where but in the humane nature of Christ antecedently unto his death and blood-shedding Wherefore this expression without spot respects in the first place the purity of his Nature and the holiness of his Life For although this principally belonged unto the necessary qualifications of his Person yet were they required unto him as he was to be the Sacrifice He was the Holy One of God holy barmless undefiled separate from sinners he did no sin neither was guile found in his mouth he was without spot This is the moral sense and signification of the word But there is a legal sense of it also It is that which is meet and fit to be a Sacrifice For it respects all that was signified by the legal institution concerning the integrity and perfection of the Creatures Lambs or Kids that were to be sacrificed Hence were all those Laws fulfilled and accomplished There was nothing in him nothing wanting unto him that
been unto the People like that given to Ezekiel that was written within and without and there was written therein Lamentations and Mourning and Woe Chap. 2. 10. Nothing but Curse and Death could they expect from it But the Sprinkling of it with blood as it lay upon the Altar was a Testimony and Assurance that Attonement should be made by blood for the sins against it which was the Life of the things 2 The Book in it self was Pure and Holy and so are all Gods Institutions but unto us every thing is unclean that is not sprinkled with the blood of Christ. So afterwards the Tabernacle and all the Vessels of it were purified every year with blood because of the Uncleannesses of the People in their Transgressions Levit. 16. Wherefore on both these accounts it was necessary that the Book it self should be sprinkled The blood thus sprinkled was mingled with water The natural Reason of it was as we observed to keep it fluid and aspersible But there was a Mystery in it also That the blood of Christ was typified by this blood of the Sacrifices used in the Dedication of the Old Covenant it is the Apostle's Design to declare And it is probable that this mixture of it with water might represent that Blood and Water which came out of his side when it was pierced For the Mystery thereof was very great Hence that Apostle which saw it and bare Record of it in particular Joh. 19. 34 35. affirms likewise that he came by water and blood and not by blood only 1 Epist. chap. 5. ver 6. He came not only to make Attonement for us with his blood that we might be justifyed but to sprinkle us with the efficacy of his blood in the communication of the Spirit of Sanctification compared unto water For the Sprinkler it self composed of Scarlet wool and Hyssop I doubt not but that the Humane Nature of Christ whereby and through which all Grace is communicated unto us for of his fulness we receive and Grace for Grace was signified by it But the Analogie and Similitude between them are not so evident as they are with respect unto some other Types The Hyssop was an humble Plant the meanest of them yet of a sweet savour 1. Kings 4. 33. So was the Lord Christ amongst men in the days of his flesh in comparison of the tall Cedars of the Earth Hence was his complaint that he was as a worm and no man a reproach of men and despised of the People Psal. 22. 6. And the Scarlet wool might represent him as red in the blood of his Sacrifice But I will not press these things of whose Interpretation we have not a certain Rule Secondly The principal Truth asserted is confirmed by what Moses said as well as what he did VER XX. Saying This is the Blood of the Testament which God hath enjoyned unto you The Difference between the words of Moses and the Repetition of them by the Apostle is not material as unto the sense of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold in Moses is rendred by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This both demonstrative Notes of the same thing For in pronouncing of the words Moses shewed the Blood unto the People And so Behold the Blood is all one as if he had said this is the Blood The making of the Covenant in the words of Moses is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath cut divided solemnly made This the Apostle renders by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath enjoyned or commanded you And this he doth partly to signify the Foundation of the People's Acceptance of that Covenant which was the Authority of God enjoyning them or requiring them so to do partly to intimate the nature of the Covenant it self which consisted in Precepts and Injunctions principally and not absolutely in Promises as the New Covenant doth The last words of Moses Concerning all these words the Apostle omits For he includes the sense of them in that word which the Lord commanded you For he hath respect therein both unto the words themselves written in the Book which were Precepts and Injunctions as also the command of God for the Acceptance of the Covenant That which Moses said is This is the blood of the Testament Hence the Apostle proves that Death and the shedding of blood therein was necessary unto the consecration and establishment of the first Testament For so Moses expresly affirms in the Dedication of it This is the blood of the Covenant without which it could not have been a firm Covenant between God and the People Not I confess from the nature of a Covenant in general for a Covenant may be solemnly established without Death or Blood but from the especial end of that Covenant which in the confirmation of it was to prefigure the confirmation of that new Covenant which could not be established but with the blood of a Sacrifice And this adds both force and evidence unto the Apostles Argument For he proves the Necessity of the Death and Blood-shedding or Sacrifice of Christ in the confirmation of the New Covenant from hence that the Old Covenant which in the Dedication of it was prefigurative hereof was not confirmed without Blood Wherefore whereas God had solemnly promised to make a new Covenant with the Church and that different from or not according unto the Old which he had proved in the foregoing Chapter it follows unavoidably that it was to be confirmed with the Blood of the Mediator for by the blood of Beasts it could not be which is that Truth wherein he did instruct them And nothing was more cogent to take off the scandal of the Cross and of the sufferings of Christ. For the Enuntiation it self This is the blood of the Covenant it is figurative and Sacramental The Covenant had no blood of its own but the blood of the Sacrifices is called the blood of the Covenant because the Covenant was dedicated and established by it Neither was the Covenant really established by it For it was the Truth of God on the one hand and the stability of the People in their professed Obedience on the other that the establishment of the Covenant depended on But this blood was a confirmatory sign of it a Token between God and the People of their mutual engagements in that Covenant So the Paschal Lamb was called Gods Pass-over because it was a sign and token of Gods passing over the houses of the Israelites when he destroyed the Aegyptians Exod. 12. 11 21. With reference it was unto those Sacramental Expressions which the Church under the Old Testament was accustomed unto that our Lord Jesus Christ in the Institution of the Sacrament of the Supper called the Bread and the Wine whose use he appointed therein by the names of his Body and Blood and any other Interpretation of the words wholly overthrows the Nature of that holy Ordinance Wherefore this Blood was a confirmatory Sign of the Covenant And it was
cannot refer it unto the same Divine Constitution with the future judgment which is natural in no sense at all Death was so far natural from the beginning as that the frame and constitution of our nature were in themselves liable and subject thereunto But that it should actually have invaded our nature unto its dissolution without the intervention of its meritorious Cause in Sin is contrary unto the Original state of our Relation unto God the nature of the Covenant whereby we were obliged unto Obedience the Reward promised therein with the threatning of Death in case of disobedience Wherefore the Law Statute or Constitution here related unto is no other but that of Gen. 2. 17. In the day thou eatest thereof thou shalt surely dye with that addition dust thou art and unto dust thou shalt return Chap. 3. 19. God enacted it as an everlasting Law concerning Adam and all his Posterity that they should dye and that once as they were once taken out of the Dust. But in the words of God before mentioned there are two things 1. A penal Law enacted Gen. 3. 17. 2. A judicial sentence denounced Chap. 2. 19. not onely Death but future judgment also was appointed thereby Thus it is appointed to men that is to all men or men indefinitely without exception it is their lot and portion It is appointed unto men not meerly as men but as sinners as sinful men For it is of sin and the effects of it with their removal by Christ that the Apostle discourseth It is appointed unto them to dye that is penally for sin as Death was threatned in that Penal statute mentioned in the curse of the Law And death under that consideration alone is taken away by the death of Christ. The sentence of dying naturally is continued towards all but the moral nature of dying with the consequents of it are removed from some by Christ The Law is not absolutely reversed but what was formally penal in it is taken away Observe 1. Death in the first constitution of it was penal And the entrance of it as a penalty keeps the fear of it in all living Yea it was by the Law Eternally Penal Nothing was to come after death but Hell And 2. It is still penal Eternally penal unto all unbelievers But there are false notions of it amongst men as there are of all other things Some are afraid of it when the penalty is separated from it Some on the other hand look on it as a Relief and so either seek it or desire it unto whom it will prove only an entrance unto judgment It is the interest of all living to enquire diligently what death will be unto them 3. The death of all is equally determined and certain in Gods constitution It hath various wayes of approach unto all individuals Hence is it generally looked on as an accident befalling this or that man But the Law concerning it is general and equal The Second part of the Assertion is that after this is the judgment This by the same Divine unalterable constitution is appointed unto all God hath appointed a day wherein he will judge the world in Righteousness Death makes an not end of men as some think others hope and many would desire it should Ipsa mors nihil post mortem nihil But there is something yet remaining which death is subservient unto Hence it is said to be after this As surely as men dye it is sure that somewhat else follows after death This is the force of the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but but after it Now this after doth not denote the immediate succession of one thing unto another if one go before and the other certainly follow after what ever length of time be interposed between them the Assertion is true and proper Many have been long dead probably the most that shall dye and yet judgment is not come after But it shall come in its appointed season and so as that nothing shall interpose between death and judgment to make any alteration in the state or condition of the persons concerned in them The souls of them that are dead are yet alive but are utterly incapable of any change in their condition between death and judgment As death leaves men so shall judgment find them The second part of this penal constitution is judgment after death judgment It is not a particular judgment on every individual person immediately on his death although such a judgment there be For in and by death there is a declaration made concerning the eternal condition of the deceased But judgment here is opposed unto the second appearance of Christ unto the Salvation of believers which is the great or general judgment of all at the last day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used with respect unto this day or taken absolutely do signifie a condemnatory sentence only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the resurrection of or unto judgment is opposed unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the resurrection of or unto life Joh. 5. 29. See ver 22 23 24. So is it here used Judgment that is condemnation for sin follows after death in the righteous constitution of God by the sentence of the Law And as Christ by his death doth not take away death absolutely but only as it was penal so on his Second appearance he doth not take away judgment absolutely but only as it is a condemnatory sentence with respect unto Believers For as we must all dye so we must all appear before his judgment seat Rom. 14. 10. But as he hath promised that those that believe in him shall not see death for they are passed from death unto life they shall not undergo it as it is penal so also he hath that they shall not come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word here used into judgment Joh. 5. 24. They shall be freed from the condemnatory sentence of the Law For the nature and manner of this judgment see the Exposition on Chap. 6. 5. This then is the sense of the words Whereas therefore or in as much as this is the constitution of God that man sinful man shall once dye and afterwards be judged or condemned for sin Which would have been the event with all had not a Relief been provided which in opposition hereunto is declared in the next verse And no man that dyes in sin shall ever escape judgment VER XXVIII This verse gives us the Relief provided in the wisdom and Grace of God for and from this condition And there is in the words 1. The Redditive note of comparison and opposition So 2. The subject spoken of the offering of Christ. 3. The End of it to bear the sin of many 4 The consequent of it which must be spoken to distinctly 1. The Redditive note is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So in like manner in answer unto that state of things and for the Remedy against it in a blessed condecency unto Divine
the former instances so it is here there are two parts of this aggravation The first taken from the Object of their sin the Spirit of Grace The second taken from the manner of their opposition unto him they do him despight The holy Spirit of God promised and communicated under the Gospel by Jesus Christ from the Father as the Author and cause actually communicating and applying of all Grace unto the souls of them that believe is this Spirit of Grace And this carries in it innumerable aggravations of this Sin This Person the holy Spirit of God God himself his Communication of grace and mercy in the accomplishment of the most glorious Promises of the Old Testament was he whom these Apostates renounced But there is a peculiar notion or consideration of the Spirit with respect whereunto he is sinned against and that is this That he was peculiarly sent given and bestowed to bear witness unto the Person Doctrine Death and Sacrifice of Christ with the glory that ensued thereon John 16. 4. 1 Pet. 1. 12. And this he did various wayes For by him the souls of multitudes were converted unto God their eyes enlightned their minds sanctified their lives changed By him did those who believed come to understand the Scriptures which before were as a sealed book unto them were directed encouraged supported and comforted in all that they had to do and suffer for the name of Christ. By him were all those mighty works wonders signs and miracles wrought which accompanied the Apostles and other preachers of the Gospel at the beginning Now all these things and the like effects of his Grace and Power on all who made profession of the Gospel were owned believed and avowed to be the works of the holy Spirit as promised in the dayes of the Messiah and they pleaded the evidence of them unto the confusion of all their adversaries This therefore was done also by these Apostates before their Apostasie But now being fully fallen off from Christ and the Gospel they openly declared that there was no testimony in them unto the truth but all these things were either diabolical delusions or phanatical misapprehensions that indeed there was nothing of truth reality or power in them and therefore no argument to be taken from them unto the confirmation of the truth of Christ in the Gospel Now this proceeding from them who had once themselves made the same profession with others of their truth and reality gave the deepest wound that could be given unto the Gospel For all the adversaries of it who were silenced with this publick testimony of the holy Spirit and knew not what to say considering the many miracles that were wrought did now strengthen themselves by the confession of these Apostates that there was nothing in it but pretence and who should better know than those who had been of that Society There are no such cursed pernicious Enemies unto Religion as Apostates Hence are they said to do despite unto the Spirit of Grace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They do injure him so far as they are able The word includes wrong with contempt And this they did upon a twofold account For 1. The works many of them which he then wrought were eminent and evident effects of divine Power and to ascribe such works unto another cause is to do despite unto him 2. They did so principally in that by all his works and in the whole dispensation of him he gave testimony unto Christ in the Gospel And what greater despite and wrong could be done unto him then to question his truth and the veracity of his testimony No greater despite can be done unto a man of any reputation than to question his truth and credit in that wherein he engageth himself as a witness And if lying unto the Holy Ghost is so great a sin what is it to make the Holy Ghost a Liar Herein did such persons do him despite For notwithstanding the publick testimony he gave in with and by the preaching of the Gospel they rejected it as a fable in despising his Person and Authority All these great and terrible Aggravations are inseparable from this sin of Apostasie from the Gospel above those of any sin against the Law of Moses whatever They were none of them in the vilest sin prohibited by the Law under capital punishment Hence therefore the Apostle 2. Proposeth it unto the Judgment of the Hebrews of how much sorer punishment They suppose a sinner guilty of this sin shall be Judged worthy above what was inflicted on the wilful transgressors of the Law And there is included herein 1. That such a sinner shall be punished Apostates may flatter themselves with impunity but in due time punishment will overtake them How shall they escape who neglect so great Salvation Much less shall they not do so by whom it is thus despised in all the causes of it 2. That this shall be a sore a great and an evil punishment which is included in the note of comparison far greater punishment such as men shall be able neither to abide nor to avoid 3. Comparatively it shall be a sorer Punishment then that which was appointed for wilfull Transgressions of the Law which was Death without Mercy 4. That the degree of its exceeding that punishment is inexpressible Of how much sorer None can declare it as the Holy Ghost expresseth himself when he would intimate unto our minds that which we cannot absolutely conceive and apprehend 1 Pet. 4. 17 18. But whereas that punishment was Death without Mercy wherein could this exceed it I answer Because that was a temporal death only For though such sinners under the Law might and did many of them perish Eternally yet they did not so by vertue of the constitution of the Law of Moses which reached only unto temporal punishments But this punishment is Eternal that 's constantly proposed in the first place unto all impenitent Unbelievers and despisers of the Gospel See 2 Thes. 1. 6 7 8. Mark 16. 16 c. Yet so as not to exclude any other temporal Judgments in Spirituals or Naturals that may precede it Such was that whereunto the temporal destruction that was ready to come on these despiâ—ers did belong 3. The way whereby they are made Obnoxious unto it is that they are counted Worthy of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall receive neither more nor less but their due The Judge in this case is God himself as the Apostle declares in the next verse He alone knows he alone can justly determine what such Apostates are worthy of But in general that this shall unspeakably exceed that annexed unto the transgression of the Law is left unto themselves to judge suppose ye Ye know and take it for granted that the punishments under the Law to be inflicted on its transgressors by the Constitution and Sanction of it were all of them righteous for God was the Judge of this
exercise not as unto it's radical in-being in the soul. For as I look on this confidence as a Grace so it is not the root but a branch of it Faith is the root and confidence is a branch springing out of it Wherefore it may at least for a season be cast away while faith abides firm Sometimes failing in Faith makes this Confidence to fail and sometimes failing in this Confidence weakens and impairs Faith When faith on any occasion is impaired and insnared this confidence will not abide And so soon as we begin to fail in our confidence it will reflect weakness on faith it self Now unto the casting away of this Confidence these things do concur 1. That it do as it were offer it self unto us for our assistance as in former times This it doth in the reasonings and arguings of faith for boldness and constancy in profession which are great and many and will arise in the minds of them that are Spiritually enlightned 2. Arguments against the use of it especially at the present season when it is called forth are required in this case and they are of two sorts 1. Such as are suggested by carnal wisdom urging men unto this or that course whereby they may spare themselves save their lives and keep their Goods by rejecting this confidence although they continued firm in the Faith 2. From carnal fears representing the greatness difficulties and dangers that lye in the way of an open profession with boldness and confidence 3. A resolution to forgoe this confidence upon the urgency of these arguings 4. An application unto other ways and means inconsistent with the exercise of this Grace in the discharge of this duty And hence it appears how great is the evil here dehorted from and what a certain entrance it will prove into the Apostacy it self so judged as before if not timely prevented And 't is that which we ought continually to watch against For he that was constant in this Grace yet did once make a forseiture of it unto his unutterable sorrow namely the Apostle Peter And it is not lost but upon the Corrupt reasonings which we have now mentioned that aggravate its guilt He that casts away his Confidence as unto his present profession and the duties thereof doth what lies in him cast away his interest in future salvation Men in such cases have a thousand pretences to relieve themselves But the present Duty is as indispensibly required as future happiness is faithfully promised Wherefore the Apostle adds the Reason why they should be careful in the preservation of this confidence which is that it hath a great recompence of reward That which the Apostle as unto the matter of it calls here a recompence of reward in the end of the next verse from the formal cause of it he calls the promise and that promise which we receive after we have done the will of God Wherefore the reward of recompence here intended is the glory of Heaven proposed as a crown a reward in way of recompence unto them that overcome in their sufferings for the Gospel And the future glory which as unto it's Original cause is the fruit of the good pleasure and soveraign grace of God whose pleasure it is to give us the Kingdom and as unto it's Procuring cause is the sole purchase of the blood of Christ who obtained for us Eternal redemption and on both accounts a free gift of God for the wages of sin is death but the gift of God through Christ is Life Eternal so as it can be no way merited nor procured by our selves by vertue of any proportion by the rules of Justice between what we do or suffer and what is promised is yet constantly promised unto suffering Believers under the name of a recompence and reward For it doth not become the Greatness and Goodness of God to call his own people unto sufferings for his Name and unto his Glory and therein the loss of their Lives many times with all Enjoyments here below and not propose unto them nor provide for them that which shall be infinitely better than all that they so undergo See Heb. 6. 11. and the Exposition of that place Rev. 2. 3. Wherefore it is added 3. That this Confidence hath this recompence of reward that is it gives a right and title unto the future reward of glory it hath it in the promise and constitution of God whoever abides in it's Exercise shall be no loser in the issue They are as sure in divine Promises as in our own possession And although they are yet future Faith gives them a present subsistence in the soul as unto their power and efficacy In the times of suffering and in the approaches of them it is the duty of Believers to look on the Glory of Heaven under the notion of a refreshing alsufficient Reward VERSE 36. For ye have need of Patience that after ye have done the Will of God ye might receive the Promise The Apostle in these words confirms the necessity of the Exhortation he had insisted on He had pressed them unto nothing but what was needful for them For whereas there were two things proposed unto them one in the way of Duty namely that they should do the will of God the other in the way of Reward or what they should receive upon their so doing things were so ordered in the soveraign pleasure and will of God that they could believe neither of them not only without the Duty which he exhorted them unto but without a continuance therein And indeed this Exhortation not to cast away their confidence that is to abide in it and to improve it against all difficulties and dangers doth include in it that patience which he affirms that they stand in need of Wherefore there are three things in the words 1. The confirmation of the preceding Exhortation by this reason that they had need of Patience 2. The time and season wherein that Patience was so needful as unto them and that was whilest they were doing the will of God 3. The end whereunto it was necessary which is the receiving of the Promise 1. The rational Enforcement is introduced by the Redditive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For. This is that which you must apply your minds unto or you cannot attain your end 2. That which he asserts in this reason is that they had need of Patience He doth not charge them with want of Patience but declares the necessity of it as unto its continual Exercise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a bearing of evils with quietness and complacency of mind without raging fretting despondency or inclination unto complyance with undue ways of deliverance In Patience possess your Souls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or confidence will ingage men into troubles and difficulties in a way of duty But if patience take not up the work and carry it on confidence will flagg and fail See chap. 6. 11 12. and our Exposition