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
God the Father did order things towards Jesus Christ that he should have a Nature wherein he might be free and able to yield Obedience unto the Will of God with an intimation of the quality of it in having Ears to hear which belong only unto a Body This Sense the Apostle expresseth in more plain terms now after the accomplishment of what before was only declared in Prophesie and thereby the Veil which was upon Divine Revelations under the Old Testament is taken away There is therefore nothing remaining but that we give an Exposition of these words of the Apostle as they contain the sense of the Holy Ghost in the Psalm And two things we must enquire into 1. What is meant by this body 2. How God prepared it 1. A Body is here a Synecdochical expression of the Humane nature of Christ. So is the flesh taken where he is said to be made flesh and the Flesh and Blood whereof he was partaker For the general end of his having this Body was that he might therein and thereby yield Obedience or do the Will of God And the especial end of it was that he might have what to offer in Sacrifice unto God But neither of these can be confined unto his Body alone For it is the Soul the other essential part of Humane Nature that is the principle of Obedience Nor was the Body of Christ alone Offered in Sacrifice unto God He made his Soul an Offering for Sin Isa. 53. 10. which was Typified by the Life that was in the Blood of the Sacrifice Wherefore it is said that he offered himself unto God Chap. 9. 14. Ephes. 5. 2. That is his whole entire Humane Nature Soul and Body in their Substance in all their Faculties and Powers But the Apostle both here and ver 10. mentions only the Body it self for the reasons ensuing 1. To manifest that this Offering of Christ was to be by Death as was that of the Sacrifices of Old and this the Body alone was subject unto 2. Because as the Covenant was to be confirmed by this Offering it was to be by Blood which is contained in the Body alone and the separation of it from the Body carries the Life along with it 3. To testifie that his Sacrifice was visible and substantial not an outward appearance of things as some have fancied but such as truly answered the real Bloody Sacrifices of the Law 4. To shew the Alliance and Cognation between him that Sanctifieth by his Offering and them that are Sanctified thereby Or that because the Children were partakers of Flesh and Blood he also took part of the same that he might tast of Death for them For these and the like reasons doth the Apostle mention the Humane Nature of Christ under the name of a Body only as also to comply with the Figurative Expression of it in the Psalm And they do what lies in them to overthrow the principal Foundation of the Faith of the Church who would wrest these words unto a new Aetherial Body given him after his Ascension as do the Socinians 2. Concerning this Body it is affirmed that God prepared it for him Thou hast prepared for me that is God hath done it even God the Father For unto him are those words spoken I come to do thy will O God a Body hast thou prepared me The coming of Christ the Son of God into the World his coming in the Flesh by the assuming of our Nature was the effect of the mutual Counsel of the Father and the Son The Father proposeth to him what was his Will what was his design what he would have done This proposal is here repeated as unto what was Negative in it which includes the Opposite Positive Sacrifice and Burnt Offerings thou wouldst not have but that which he would was the Obedience of the Son unto his Will This Proposal the Son closeth withal Lo saith he I come But all things being Originally in the Hand of the Father the Provision of things necessary unto the fulfilling of the Will of God is left unto him Among those the principal was that the Son should have a Body prepared for him that so he might have somewhat of his own to offer Wherefore the preparation of it is in a peculiar manner assigned unto the Father a Body hast thou prepared me And we may observe that 1. The Supream contrivance of the Salvation of the Church is in a peculiar manner ascribed unto the person of the Father His Will his Grace his Wisdom his good Pleasure the purpose that he purposed in himself his Love his sending of his Son are every where proposed as the eternal springs of all Acts of Power Grace and Goodness tending unto the Salvation of the Church And therefore doth the Lord Christ on all occasions declare that he came to do his Will to seek his Glory to make known his Name that the praise of his Grace might be exalted And we through Christ do believe in God even the Father when we assign unto him the Glory of all the Holy Properties of his Nature as acting Originally in the contrivance and for the effecting of our Salvation 2. The Furniture of the Lord Christ though he were the Son and in his Divine person the Lord of all unto the discharge of his work of Mediation was the peculiar Act of the Father He prepared him a Body he anointed him with the Spirit it pleased him that all fulness should dwell in him From him he received all Grace Power Consolation Although the Humane Nature was the Nature of the Son of God not of the Father a Body prepared for him not for the Father yet was it the Father who prepared that Nature who filled it with Grace who strengthened acted and supported it in its whole course of Obedience 3. Whatever God designes appoints and calls any unto he will provide for them all that is needful unto the Duties of Obedience whereunto they are so appointed and called As he prepared a Body for Christ so he will provide Gifts Abilities and Faculties suitable unto their work for those whom he calleth unto it Others must provide as well as they can for themselves But we must yet enquire more particularly into the nature of this preparation of the Body of Christ here ascribed unto the Father And it may be considered two ways 1. In the Designation and Contrivance of it So preparation is sometimes used for Predestination or the Resolution for the effecting any thing that is future in its proper season Isa. 30. 33. Matt. 20. 23. Rom. 9. 23. 1 Cor. 2. 9. In this sense of the word God had prepared a Body for Christ he had in the Eternal Counsel of his Will determined that he should have it in the appointed time So he was Forc-ordained before the Foundation of the World but was manifest in these last times for us 1 Pet. 1. 20. 2. In the actual effecting ordering and creating of it
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
that it might be fitted and suited unto the work that it was ordained unto In the former sense the Body it self is alone the Object of this preparation A Body hast thou prepared me that is designed for me This latter sense comprizeth the use of the Body also it is fitted for its work This latter sense it is that is proper unto this place Only it is spoken of by the Psalmist in a Prophetical Style wherein things certainly future are expressed as already performed For the word signifies such a preparation as whereby it is made actually fit and meet for the end it is designed unto And therefore it is variously rendred to fit to adapt to perfect to adorn to make meet with respect unto some especial end Thou hast adapted a Body unto my work fitted and suited an Humane Nature unto that I have to perform in it and by it A Body it must be yet not every body nay not any Body brought forth by Carnal Generation according to the course of Nature could effect or was fit for the work designed unto it But God prepared provided such a Body for Christ as was fitted and adapted unto all that he had to do in it And this especial manner of its preparation was an act of Infinite Wisdom and Grace Some Instances thereof may be mentioned As 1. He prepared him such a Body such an Humane Nature as might be of the same Nature with ours for whom he was to accomplish his work therein For it was necessary that it should be Cognate and Allied unto ours that he might be meet to act on our behalf and to suffer in our stead He did not form him a Body out of the Dust of the Earth as he did that of Adam whereby he could not have been of the same Race of Mankind with us nor meerly out of nothing as he created the Angels whom he was not to save See Chap. 2. ver 14 15 16. and the Exposition thereon He took our Flesh and Blood proceeding from the Loyns of Abraham 2. He so prepared it as that it should be no way subject unto that depravation and pollution that came on our whole Nature by Sin This could not have been done had his Body been prepared by Carnal Generation the way and means of conveying the taint of Original Sin which befel our Nature unto all individual persons For this would have rendered him every way unmeet for his whole work of Mediation See Luke 1. 35. Heb. 7. 26. 3. He prepared him a Body consisting of Flesh and Blood which might be Offered as a real substantial Sacrifice and wherein he might Suffer for Sin in his Offering to make Attonement for it Nor could the Sacrifices of Old which were Real Bloody and Substantial prefigure that which should be only Metaphorical and in appearance The whole evidence of the Wisdom of God in the Institution of the Sacrifices of the Law depends on this that Christ was to have a Body consisting of Flesh and Blood wherein he might answer all that was prefigured by them 4. It was such a Body as was Animated with a Living Rational Soul Had it been only a Body it Might have Suffered as did the Beasts under the Law from which no Act of Obedience was required only they were to suffer what was done unto them But in the Sacrifice of the Body of Christ that which was principally respected and whereon the whole Efficacy of it did depend was his Obedience unto God For he was not to be Offered by others but he was to Offer himself in Obedience unto the Will of God Chap. 9. 14. Ephes. 5. 2. And the principles of all Obedience lye alone in the Powers and Faculties of the Rational Soul 5. This Body and Soul were obnoxious unto all the Sorrows and Sufferings which our Nature is liable unto and we had deserved as they were poenal tending unto Death Hence was he meet to Suffer in our stead the same things which we should have done Had they been exempted by special priviledge from what our Nature is liable unto the whole work of our Redemption by his Blood had been frustrate 6. This Body or Humane Nature thus prepared for Christ was exposed unto all sorts of Temptations from outward Causes But yet it was so Sanctified by the perfection of Grace and fortified by the fulness of the Spirit dwelling therein as that it was not possible it should be touched with the least Taint or Guilt of Sin And this also was absolutely necessary unto the work whereunto it was designed 1 Pet. 2. 22. Heb. 7. 26. 7. This Body was liable unto Death which being the Sentence and Sanction of the Law with respect unto the First and all following Sins all and every one of them was to be undergone actually by him who was to be our Deliverer Heb. 2. 14 15. Had it not died Death would have borne Rule over all unto Eternity But in the death thereof it was swallowed up in Victory 1 Cor. 15. 55 56 57. 8. As it was subject unto Death and died actually so it was meet to be raised again from Death And herein consisted the great pledge and evidence that our dead Bodies may be and shall be raised again unto a Blessed Immortality So it became the Foundation of all our Faith as unto things Eternal 1 Cor. 15. 17 18 19 20 21 22 23. 9. This Body and Soul being capable of a real separation and being actually separated by Death though not for any long continuance yet no less truly and really than them who have been dead a Thousand years a Demonstration was given therein of an active Subsistence of the Soul in a State of Separation from the Body As it was with the Soul of Christ when he was dead so is it with our Souls in the same State He was alive with God and unto God when his Body was in the Grave and so shall our Souls be 10. This Body was visibly taken up into Heaven and there resides which considering the ends thereof is the great encouragement of Faith and the Life of our Hope These are but some of the many instances that may be given of the Divine Wisdom in so preparing a Body for Christ as that it might be fitted and adapted unto the work which he had to do therein And we may Observe that Not only the Love and Grace of God in sending his Son are continually to be admired and Glorified but the acting of this Infinite Wisdom in fitting and preparing his humane Nature so as to render it every way meet unto the work which it was designed for ought to be the especial Object of our Holy Contemplation But having treated hereof distinctly in a peculiar discourse unto that purpose I shall not here again insist upon it The last thing Observable in this Verse is that this preparation of the Body of Christ is ascribed unto God even the Father unto whom he speaks these words a Body
which that Church died for and that indeed which is the foundation of the ruine of all Unbelievers who perish under the Dispensation of the Gospel It will be said it may be that this Promise being now actually accomplished and that taken for granted we have not the like concern in it as they had who lived before the said Accomplishment But there is a mistake herein No man believes aright that the Son of God is come in the Flesh but he who believes that he came in the Accomplishment of the Promise of God unto the Glory of his Truth and Faithfulness And it is from hence that we know aright both the occasion original cause and end of his coming which whoso considereth not his pretended Faith is in vain 2. This is the greatest Promise that God ever gave to the Children of men and therefore Faith in him with respect hereunto is both necessary unto us and greatly tends unto his Glory Indeed all the concernments of Gods glory in the Church and our Eternal welfare are wrapped up herein But I must not enlarge hereon Only we must add that the consideration of the Accomplishment of this Promise is a great incouragement and supportment unto Faith with respect unto all other Promises of God Never was any kept so long in Abeyance the state of the Church and design of God requiring it None ever had such opposition made to its Accomplishment Never was any more likely to be defeated by the Unbelief of men all Faith in it being at length renounced by Jews and Gentiles which if any thing or had it been suspended on any condition might have disappointed its event And shall we think that God will leave any other of his Promises unaccomplished That he will not in due time ingage his omnipotent Power and infinite Wisdom in the discharge of his Truth and Faithfulness Hath he sent his Son after four thousand years expectation and will he not in due time destroy Antichrist call again the Jews set up the Kingdom of Christ gloriously in the world and finally save the Souls of all that sincerely believe This great instance of Divine Fidelity leaves no room for the Objections of Unbelief as unto any other Promises under the same assurance Thirdly The third principle according to the order and sense of the words laid down before is the Resurrection of the dead And this was a fundamental principle of the Judaical Church indeed of all Religions properly so called in the world The twelve Articles of the Creed of the present Jews is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the days of the Messiah that is the time will come when God will send the Messiah and restore all things by him This under the Old Testament respected that Faith in God which we before discoursed concerning But the present Jews notwithstanding this profession have no interest herein For not to believe the Accomplishment of a Promise when it is fulfilled as also sufficiently revealed and testified unto to be fulfilled is to reject all Faith in God concerning that Promise But this they still retain an appearance and profession of And their thirteenth Article is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Revivisication or Resurrection from the dead And the Faith hereof being explained and confirmed in the Gospel as also sealed by the great Seal of the Resurrection of Christ it was ever esteemed as a chief Principle of Christianity and that whose admittance is indispensably necessary unto all Religion whatever And I shall first briefly shew how it is a fundamental Principle of all Religion and then evidence its especial relation unto that taught by Jesus Christ or declare how it is a fundamental Principle of the Gospel And as to the first it is evident that without its Acknowledgment all Religion whatever would be abolished For if it be once supposed or granted that men were made only for a frail mortal life in this world that they have no other continuance assigned to their Being but what is common to them with the Beasts that perish there would be no more Religion amongst them than there is among the Beasts themselves For as they would never be able to solve the difficulties of present temporary Dispensations of Providence which will not be reduced unto any such known visible rule of Righteousness abstracting from the compleatment of them hereafter as of themselves to give a firm apprehension of a Divine Holy Righteous Power in the government of the Universe so take away all consideration of future Rewards and Punishments which are equally asserted in this and the ensuing Principle and the Lusts of men would quickly obliterate all those notions of a Deity as also of good and evil in their practice which should preserve them from Atheism and Bestiality Neither do we ever see any man giving himself up to the unbelief of these things but that immediately he casts off all considerations of any publick or private good but what is centred in himself and the satisfaction of his Lusts. But it will be asked whether the belief of the Immortality of the Soul be not sufficient to secure Religion without the addition of this Article of the Resurrection This indeed some among the ancient Heathens had faint apprehensions of without any guess at the Resurrection of the body And some of them also who were most steady in that perswasion had some thoughts also of such a Restauration of all things as wherein the bodies of men should have their share But as their thoughts of these things were fluctuating and uncertain so was all their Religion also and so it must be on this Principle For there can be no Reconciliation of the Doctrine of future Rewards and Punishments to be righteously administred unto a supposition of the separate everlasting subsistence of the Soul only That is Eternal Judgment cannot be on satisfactory grounds believed without an antecedent acknowledgment of the Resurrection of the dead For what Justice is it that the whole of blessedness or misery should fall on the Soul only where the body hath had a great share in the procurement of the one or the other or that whereas both concur unto the doing of Good or Evil the Soul only should be rewarded or punished especially considering what influence the body hath into all that is Evil how the satisfaction of the flesh is the great inducement unto Sin on the one hand and what it often undergoeth and suffereth for that which is good Shall we think that God gave Bodies to the holy Martyrs only to endure unexpressible Tortures and Miseries to death for the sake of Christ and then to perish for ever And this manifesteth the great degeneracy the Jewish Church was now fallen into For a great number of them were Apostatized into the Atheisme of denying the Resurrection of the dead And so confident were they in their Infidelity as that they would needs argue and dispute with our Saviour about it by whom they were
not only be remembred but also rewarded It is unto the Righteous as we have observed not only a Resurrection from the dead but a Resurrection unto Life that is Eternal as their Reward And this is that which either doth or ought to give Life and Diligence unto our Obedience So Moses in what he did and suffered for Christ had respect unto the recompence of reward Heb. 11. 26. God hath put this declaration hereof into the foundation of all our Obedience in the Covenant I am thy exceeding great reward Gen. 15. 1. And at the close of it the Lord Jesus doth not think it enough to declare that he will come himself but also that his reward is with him Rev. 22. 12. Some have foolishly supposed that this Reward from God must needs infer Merit in our selves whereas Eternal Life is the Gift of God through Jesus Christ and not the wages of our works as Sin is of death Rom. 6. 23. It is such reward as is absolutely a free gift a gift of Grace and if it be by Grace then it is no more of works otherwise Grace is no more Grace and if it be of works then it is no more Grace otherwise work is no more work Rom. 11. 6. The same thing cannot be of Works and Grace also of our own Merit and of the free Gift of God And others it is to be feared under a mistaken pretence of Grace do keep off themselves from a due respect unto this gracious reward which the Lord Christ hath appointed as the blessed issue and end of our Obedience But hereby they deprive themselves of one great motive and encouragement thereunto especially of an endeavour that their Obedience may be such and the fruits of it so abound that the Lord Christ may be signally glorified in giving out a gracious reward unto them at the last day For whereas he hath designed in his own Grace and Bounty to give us such a glorious Reward and intendeth by the Operation of his Spirit to make us fit to receive it or meet for the Inheritance of Saints in Light Col. 1. 12. our principal respect unto this Reward is that we may receive it with an advantage of Glory and Honour unto our Lord Jesus And the consideration hereof which is conveyed unto us through the Faith of the Resurrection is a chief animating principle of our Obedience 2. It hath the same respect unto our Consolation For if in this Life only we have hope in Christ then are we of all men most miserable 1 Cor. 15. 19. that is if we regard only outward things in this world Reproaches Scornings Revilings Troubles Persecutions have been the Lot of most of them who so hoped in Christ. But is this all which we shall have from him or by him probably as to outward things it will prove so to most of us in this world if it come not to greater extremities Then are we of all men most miserable But stay awhile These things will be all called over again at the Resurrection and that is time enough and all things be put into another posture See 2 Thes. 1. 6 7 8 9 10. We have therefore no reason to despond for what may befall us in this life nor at what distress this flesh we carry about us may be put unto We are it may be sometimes ready to faint or to think much of the pains we put our selves unto in Religious Duties especially when our bodies being weak and crazie would willingly be spared or of what we may endure and undergo but the day is coming that will recompence and make up all This very flesh which we now thus employ under its weaknesses in a constant course of the most difficult duties shall be raised out of the dust purified from all its infirmities freed from all its weaknesses made incorruptible and immortal to enjoy rest and glory unto Eternity And we may comfort our selves with these words 1 Thes. 4. 18. Fourthly The fourth principle mentioned is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is the immediate consequent of the Resurrection of the dead Men shall not be raised again to live another Life in this world and as it were therein to make a new adventure but it is to give an account of what is past and to receive what they have done in the body whether it be good or evil And because there are no outward visible transactions between God and the Souls of men after their departure out of this world nor any alteration to be made as to their Eternal state and condition this Judgement is spoken of as that which immediately succeeds death its self Heb. 9. 27. It is appointed to all men once to dye and after this the Judgement This Judgement is sure and there is nothing between death and it that it takes notice of But as to some there may be a very long space of time between the one and the other neither shall Judgement be administred until after the Resurrection from the dead and by means thereof And when all the race of mankind appointed thereunto have lived and died according to their allotted seasons then shall Judgement ensue on them all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is commonly used for a condemnatory Sentence Therefore some think that it is only the Judgement of wicked and ungodly men that is intended And indeed the day of Judgement is most frequently spoken of in the Scripture with respect thereunto See 2 Thes. 1. 7 8 9 10. Jude 14 15. 2 Pet. 2. 4. And this is partly because the remembrance of it is suited to put an awe upon the fierceness pride and rage of the spirits of men rushing into Sin as the Horse into the battel and partly that it might be a relief unto the godly under all either their persecutions from their cruelty or temptations from their prosperity But in reality the Judgement is general and all men both good and bad must stand in their lot therein We shall all stand before the Judgement-seat of Christ as it is written As I live saith the Lord every knee shall bow to me Rom. 14. 10 11. And this is that which is here intended As the Resurrection of the dead that precedes belongs to all so doth the Judgement that follows And this our Apostle expresseth by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word of the same original and signification with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Judgement is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the eleventh fundamental Article of the Jewish present Creed Two of the Targums as a supplement of that Speech which they suppose defective 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 4. 8. And Cain said to his brother Abel add a disputation between the Brothers about Eternal Judgement with Rewards and Punishments which they suppose Cain to have denied and Abel to have asserted And as there is no doubt but that it was one principal Article of the Faith of
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
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He fixed his Tabernacle among us John 1. 14. that is the signification of the word which we have translated to dwell because the Tabernacle of old was the way and means of Gods dwelling among the People in the pledges of his gracious presence All that old curious Structure for an Habitation for God did only represent his taking our nature upon him fixing his Tent thereby among men What was the pattern of this Tabernacle shewed unto Moses on the Mount we must enquire on ver 5. 3. He himself calleth his own Body his Temple with respect unto the Temple at Jerusalem which was of the same nature and use with the Tabernacle John 2. 19 22. And this he did because his Body was that true substantial Temple and Tabernacle whereof he was the Minister 4. That is the true Tabernacle which God truly and really inhabiteth and on the account whereof he is our God This was the nature use and end of the Tabernacle of old God dwelt therein in the signs and pledges of his presence and was on the account thereof the God of that People according to the terms of the Covenant between them Exod. 25. 8. Rev. 21. 3. That therefore wherein God dwells really and substantially and on the account whereof he is our God in the Covenant of Grace that and no other is the true Tabernacle But this is in Christ alone For in him dwelleth all the fulness of the Godhead bodily Col. 2. 9. Thus the Humane Nature of Christ is that true substantial Tabernacle wherein God dwelleth personally 5. He is the only way and means of our approach unto God in holy Worship as the Tabernacle was of old which we have elsewhere declared That alone which seems to be of any force against this Interpretation is that the Humane Nature of Christ is that wherein he is the Minister of this Tabernacle it cannot therefore be the Tabernacle it self wherein he doth administer and therefore the place of his abode must be intended by the Tabernacle whereof he is the Minister Answ. By the same Rule it would follow That because Christ is the High Priest he is not the Sacrifice for the Priest and the Sacrifice among men cannot be the same Howbeit Christ offered himself only And the reason of these things is that he was in his own Person and what he did therein to answer all those Types of Priest Sacrifice Altar Tabernacle and what belonged thereunto He was the body and substance of them all Col. 2. 17. No one of them was able to represent the fulness of Grace that was to be in Christ. Therefore were there many of them ordained and those of various sorts And therefore his being eminently intended in one of them no way hinders his being so in another He was all in himself Priest Tabernacle Altar and Sacrifice Lastly The efficient cause of this true Tabernacle is declared both positively and negatively which God hath pitched and not man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is in the Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confined unto the Tabernacle and extends not unto the Sanctuary mentioned before Of the true Tabernacle which the Lord pitched And hereby this Tabernacle is distinguished from both the Sanctuaries the Typical here below and the Real above even Heaven it self For it was not of the same Building with either of them as the Apostle declares Chap. 9. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pitched fixed It is a word proper unto the erection and establishment of a Tabernacle The fixing of Stakes and Pillars with the fastening of Cords thereunto was the principal means of setting up a Tabernacle Isa. 54. 2. The preparation of the Humane Nature or Body of Christ is that which is intended A Body hast thou prepared me Chap. 10. 5. And this Body was to be taken down and folded up for a season and afterwards to be erected again without the breaking or loss of any part of it This of all Buildings was peculiar unto a Tabernacle and so was it with the Body of Christ in his Death and Resurrection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Author of this work was the Lord This is the word or Name whereby the Writers of the New Testament do express the name Jehovah And whereas in the revelation of that name God declared that self-subsisting firmitude and unchangeableness of his nature whereby he would infallibly give subsistence unto his Word and accomplishment unto his Promises the Apostle hath respect unto it in this great work wherein all the Promises of God became Yea and Amen How this Tabernacle was prepared and fixed immediately by the Holy Ghost acting the infinite power of God alone therein I have at large elsewhere declared It is added negatively and not man Some suppose a Pleonasm in the words and that this expression is redundant For to say it was pitched by God sufficiently includes that it was not done by man But the expression is emphatical and the Apostle hath an especial design in it For 1. The Old Tabernacle itself may in some sense be said to be pitched by God It was done by his command order and direction as were all other Ordinances of his appointment But it cannot be said that God pitched it and not man which excludes the whole Service and Ministry of Man For the Ministry of Men was used in the preparation framing and erection of it But the pitching of this true Tabernacle was the work of God alone without any Ministry or Service of men A Body hast thou prepared me 2. The Apostle hath an especial respect unto the Incarnation of Christ without the concurrence of man in natural Generation This is expressed in answer unto that enquiry of the blessed Virgin How shall this be seeing I know not a man Luke 1. 34 35. This was the true Tabernacle which the Lord pitched and whereof Christ is the Minister And we may observe 1. That all spiritually sacred and holy things are laid up in Christ. All the utensils of Holy Worship of old all means of Sacred Light and Purification were all placed and laid up in the Tabernacle And these were all Patterns of the heavenly things themselves which are all laid up in Christ the true Tabernacle They are all inclosed in him and it will be in vain to seek for them elsewhere For 2. He hath the Ministration of all these holy things committed unto him He is the Minister both of the Sanctuary and Tabernacle and of all things contained in them Herein he stands in no need of help or assistance nor can any take his work out of his hand 3. The Humane Nature of Christ is the onely true Tabernacle wherein God would dwell personally and substantially The dwelling of God with men was ever looked on as an infinite condescension So Solomon expressed it in his Prayer at the dedication of the Temple But will God indeed dwell on the earth Behold the heaven and
of another sort When these things were thus prepared and ordered they stood not for a magnificent shew but were designed unto constant use in the service of God This the Apostle declares in the same order wherein he had described the parts of the Tabernacle in their distribution into the first and the second the outward and inward Tabernacle As to the first Tabernacle wherein were the Candlestick and the Tables and the Shew-bread he declares the use of it 1. With respect unto the persons for whose Ministry it was ordained 2 Of that Ministry itself 3 Of the time and season of its performance 1. The Persons who administred therein were the Priests They and they alone entred into the Sanctuary All others were forbidden to approach unto it on pain of Excision These Priests who had this priviledge were all the posterity of Aaron unless they fell under exception by some legal incapacitating blemish For a long time that is from the preparing of the Tabernacle unto the building of the Temple they administred in this Sanctuary promiscuously under the care of God and directions of the High Priest For the Inspection of the whole was committed in an especial manner unto the High Priest Numb 4. 10. Zech. 3. 7. Yea the actual performance of the daily service of this part of the Sanctuary was in the first place charged on him Exod. 27 21. But the other Priests being designed to help and assist him on all occasions this service in process of time was wholly devolved on them And if the High Priest did at any time minister in this part of the Sanctuary he did it not as the High Priest but as a Priest only for all his peculiar service belonged unto the most Holy Place In process of time when the Priests of the Posterity of Aaron were multiplyed and the services of the Sanctuary were to be encreased by the building of the Temple wherein instead of one candlestick there were ten David by Gods direction cast all the Priests into 24 courses or orders that should serve in their turns two courses in a month which rule continued unto the destruction of the second Temple 1 Chron. 24. Luk. 1. 5. And he did it for sundry ends 1 That none of the Priests of the Posterity of Aaron might be utterly excluded from this Priviledge of approaching unto God in the Sanctuary and if they were it is likely they would have disposed of themselves into other wayes and callings and so have both neglected and defiled the Priesthood 2 That there might be no neglect at any time in the solemn Ministry seeing that which lies on all promiscuously is too often neglected by all For although the High Priest were to keep the charge to judge the house and to keep the courts Zech. 3. 7. and so take care for the due attendance unto the daily Ministration yet was the provision more certain when being ordained by Law or by divine Institution all Persons concerned herein knew the times and seasons wherein they might and wherein they ought to attend on the Altar These were the officers that belonged unto the Sanctuary The Persons who alone might enter into it on a sacred account And when the Structure of the whole was to be taken down that it might be removed from one place to another as it was frequently in the wilderness the whole was to be done by the Priests and all the holy Utensils covered before the Levites were admitted to draw nigh to carry them so as they might not touch them at all Numb 4. 15. Yet must it be observed that although this were the peculiar service of the Priests yet was it not their only service Their whole sacred imployment was not confined unto this their entrance into the Sanctuary There was a work committed unto them whereon their whole service in the Sanctuary did depend This was the offering of Sacrifices which was accomplished in the court without on the brazen Altar before the door of the Tabernacle which belonged not unto the purpose of the Apostle in this Place This was the great priviledge of the Priests under the old Testament that they alone might and did enter into the Sanctuary and make an approach unto God And this priviledge they had as they were Types of Christ and no otherwise But withal it was a great part and a great means of that state of servitude and fear wherein the People or the Body of the Church was kept They might not so much as come nigh the Pledges of Gods Presence it was forbidden them under the penalty of death and being cut off whereof they sadly complained Numb 17. 12 13. This state of things is now changed under the Gospel It is one of the principal priviledges of Believers that being made Kings and Priests unto God by Jesus Christ this distinction as unto especial gracious access unto God is taken away Rev. 1. 5. Ephes. 2. 18. Rom. 5. 2. Neither doth this hinder but that yet there are and ought to be Officers and Ministers in the house of God to dispense the holy things of it and to minister in the name of Christ. For in their so doing they do not hinder but promote the approach of the Church into the presence of God which is the principal end of their office And as this is their peculiar honour for which they must be accountable Heb. 13. 17. So the Church of Believers itself ought alwayes to consider how they may duely improve and walk worthy of this Priviledge purchased for them by the blood of Christ. 2. The general foundation of the service of these Priests in the Sanctuary was that they went or entred into it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This also itself was a divine Ordinance For this entrance both asserted their Priviledge allothers being excluded on pain of Death and gave bounds unto it Hereinto they were to enter but they were to go no further they were not to go into nor look into the most Holy Place nor to abide in the Sanctuary when the High Priest entred into it which the Apostle here hath an especial regard unto They entred into the first Tabernacle but they went no further Hereinto they entred through the first Vail or the covering of the Door of the Tabernacle Exod. 26. 36 37. Through that vail by turning it aside so as that it closed immediately on their entrance the Priests entred into the Sanctuary And this they were to do with an especial Reverence of the Presence of God which is the principal design of that command thou shalt Reverence my Sanctuary Levit. 19. 30. which is now supplyed by the holy reverence of the presence of God in Christ which is in all Believers But moreover the equity of the command extends itself unto that especial reverence of God which we ought to have in all holy services And although this be not confined unto any Postures or Gestures of the Body yet those that naturally express
own Intention and Resolution to comply with his Will in Order unto another way of Attonement for Sin Lo I come to do thy Will O God which words have been opened before In the last place he declares what was intimated and signified in this Order of those things being thus spoken unto Sacrifices on the one hand which was the First and the coming of Christ which was the Second in this Order and Opposition It is evident 1. That these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he taketh away the First do intend Sacrifices and Offerings But he did not so do it immediately at the speaking of these words for they continued for the space of some Hundreds of years afterwards but he did so declaratively as unto the Indication of the time namely when the Second should be introduced 2. The end of this removal of the First was the establishment of the Second This Second say some is the Will of God but the Opposition made before is not between the Will of God and the Legal Sacrifices but between those Sacrifices and the coming of Christ to do the Will of God Wherefore it is the way of the Expiation of Sin and of the compleat Sanctification of the Church by the Coming and Mediation and Sacrifice of Christ that is this Second the thing spoken of in the Second place this God would establish approve confirm and render unchangeable As all things from the beginning made way for the coming of Christ in the minds of them that did believe so every thing was to be removed out of the way that would hinder his coming and the discharge of the work he had undertaken Law Temple Sacrifices must all be removed to give way unto his coming So is it testified by his fore-runner Luke 3. 4. As it is written in the Book of the words of Isaiah the Prophet saying the Voice of one crying in the Wilderness prepare ye the way of the Lord make his Paths straight and the rough Ways shall be made smooth and all flesh shall see the Salvation of God So it must be in our own Hearts all things must give way unto him or he will not come and take his Habitation in them VERSE 10. By the which Will we are Sanctified through the Offering of the Body of Jesus Christ once for all From the whole Context the Apostle makes an Inference which is comprehensive of the Substance of the Gospel and the description of the Grace of God which is established thereby Having affirmed in Christs own words that he came to do the Will of God he shews what was that Will of God which he came to do what was the design of God in it and the effect of it and by what means it was accomplished which things are to be enquired into As 1. What is the Will of God which he intends By which Will. 2. What was the design of it what God aimed at in this act of his Will and what is accomplished thereby We are sanctified 3. The way and means whereby this effect proceedeth from the Will of God namely through the Offering of the Body of Jesus Christ in opposition to Legal Sacrifices 4. The manner of it in opposition unto their Repetition it was once for all But the sense of the whole will be more clear if we consider the end aimed at in the first place namely the Sanctification of the Church And sundry things must be observed concerning it 1. That the Apostle changeth his Phrase of Speech into the first person we are Sanctified that is all those Believers whereof the Gospel Church-State was constituted in opposition unto the Church-State of the Hebrews and those that did adhere unto it so he speaks before as also Chap. 4. 3. We who have believed do enter into Rest. For it might be asked of him you that thus overthrow the Efficacy of Legal Sacrifices what have you your selves attained in your relinquishment of them We have saith he that Sanctification that Dedication unto God that Peace with him and that Expiation of Sin that all those Sacrifices could not effect And observe 1. Truth is never so effectually declared as when it is confirmed by the experience of its Power in them that believe it and make profession of it This was that which gives them the confidence which the Apostle exhorts them to hold fast and firm unto the end 2. It is an Holy Glorying in God and no unlawful boasting for Men openly to profess what they are made partakers of by the Grace of God and Blood of Christ. Yea it is a necessary duty for Men so to do when any thing is set up in competition with them or opposition unto them 3. It is the best security in differences in and about Religion such as these wherein the Apostle is ingaged the greatest and highest that ever were when Men have an Internal Experience of the Truth which they do profess 2. The words he useth are in the Preterperfect tense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and relate not only unto the things but the time of the Offering of the Body of Christ. For although all that is intended herein did not immediately follow on the Death of Christ yet were they all in it as the Effects in their proper cause to be produced by virtue of it in their times and seasons and the principal effect intended was the immediate consequent thereof 3. This end of God through the Offering of the Body of Christ was the Sanctification of the Church we are Sanctified The principal Notion of Sanctification in the New Testament is the effecting of real Internal Holiness in the persons of them that do believe by the change of their Hearts and Lives But the word is not here so to be restrained nor is it used in that sence by our Apostle in this Epistle or very rarely It is here plainly comprehensive of all that he hath denied unto the Law Priest-hood and Sacrifices of the Old Testament with the whole Church-State of the Hebrews under it and the effects of their Ordinances and Services As 1. A compleat Dedication unto God in Opposition unto the Typical one which the people were partakers of by the sprinkling of the Blood of Calves and Goats upon them Exod. 24. 2. A compleat Church-state for the Celebration of the Spiritual Worship of God by the Administration of the Spirit wherein the Law could make nothing perfect 3. Peace with God upon a full and perfect Expiation of Sin which he denies unto the Sacrifices of the Law ver 1 2 3 4. 4. Real Internal purification or sanctification of our Natures and Persons from all inward Filth and Defilement of them which he proves at large that the Carnal Ordinances of the Law could not effect of themselves reaching no farther than the Purification of the Flesh. 5. Hereunto also belong the priviledges of the Gospel in Liberty Boldness immediate Access unto God the means of that Access by Christ our High-Priest