if it did neither abrogate the first Covenant of Works and come in the room thereof nor disannul the Promise made unto Abraham then unto what end did it serve or what benefit did the Church receive thereby I answer 1. There hath been with respect unto Gods dealing with the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a certain dispensation and disposition of times and seasons reserved unto the sovereign will and pleasure of God Hence from the beginning he revealed himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as seemed good unto him Chap. 1. 1. And this Dispensation of times had a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fulness assigned unto it wherein all things namely that belong unto the Revelation and Communication of God unto the Church should come to their height and have as it were the last hand given unto them This was in the sending of Christ as the Apostle declares Eph. 1. 10. That in the dispensation of the fulness of times he might bring all unto an Head in Christ. Until this season came God dealt variously with the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in manifold or various wisdom according as he saw it needful and useful for it in that season which it was to pass through before the fulness of times came Of this nature was his entrance into the Covenant with the Church at Sinai the Reasons whereof we shall immediately inquire into In the mean time if we had no other Answer to this Enquiry but only this that in the order of the disposal or dispensation of the seasons of the Church before the fulness of times came God in his manifold wisdom saw it necessary for the then present state of the Church in that season we may well acquiesce therein But 2. The Apostle acquaints us in general with the ends of this dispensation of God Gal. 3. 19 20 21 22 23 24. Wherefore then serveth the Law it was added because of transgressions till the seed should come to whom the Promise was made and it was ordained by Angels in the hand of a Mediator Now a Mediator is not of one but God is one Is the Law then against the Promises of God God forbid for if there had been a Law given which could have given Life verily Righteousness should have been by the Law But the Scripture hath concluded all under sin that the Promise by Faith of Jesus Christ might be given to them that believe But before Faith came we were kept under the Law shut up unto the Faith which should afterwards be revealed Wherefore the Law was our Schoolmaster to bring us unto Christ that we might be justified by Faith Much light might be given unto the mind of the Holy Ghost in these words and that in things not commonly discerned by Expositors if we should divert unto the opening of them I will at present only mark from them what is unto our present purpose There is a double Enquiry made by the Apostle with respect unto the Law or the Covenant of Sinai 1 Unto what end in general it served 2 Whether it were not contrary to the Promise of God Unto both these the Apostle answereth from the Nature Office and Work of that Covenant For there were as hath been declared two things in it First A Revival and Representation of the first Covenant of Works with its Sanction and Curse Secondly A direction of the Church unto the Accomplishment of the Promise From these two doth the Apostle frame his Answer unto the double Enquiry laid down And unto the first Enquiry Unto what end it served he answers it was added because of transgressions The Promise being given there seems to have been no need of it why then was it added to it at that season it was added because of transgressions The fulness of time was not yet come wherein the Promise was to be fulfilled accomplished and established as the onely Covenant wherein the Church was to walk with God or the Seed was not yet come as the Apostle here speaks to whom the Promise was made In the mean time some order must be taken about sin and transgression that all the order of things appointed of God were not overflowed by them And this was done two ways by the Law 1 By reviving the Commands of the Covenant of Works with the sanction of Death it put an awe on the minds of men and set bounds unto their lusts that they should not dare to run forth into that excess which they were naturally inclined unto It was therefore added because of transgressions that in the declaration of Gods severity against them some Bounds might be fixed unto them for the knowledge of Sin is by the Law 2 To shut up Unbelievers and such as would not seek for Righteousness Life and Salvation by the Promise under the Power of the Covenant of Works and Curse attending it It concluded or shut up all under sin saith the Apostle ver 20. This was the end of the Law for this end was it added as it gave a revival unto the Covenant of Works Unto the second Enquiry which ariseth out of this Supposition namely That the Law did convince of sin and condemn for sin which is whether it be not then contrary to the grace of God The Apostle in like manner returns a double Answer taken from the second use of the Law before insisted on with respect unto the Promise And First He says that although the Law doth thus rebuke sin convince of sin and condemn for sin so setting bounds unto Transgressions and Transgressors yet did God never intend it as a means to give Life and Righteousness nor was it able so to do The end of the Promise was to give Righteousness Justification and Salvation all by Christ to whom and concerning whom it was made But this was not the end for which the Law was revived in the Covenant of Sinai For although in itself it requires a perfect Righteousness and gives a Promise of Life thereon He that doth these things he shall live in them yet it could give neither Righteousness nor Life unto any in the state of sin see Rom. 8. 3. Chap. 10. 4. Wherefore the Promise and the Law having divers ends they are not contrary to one another Secondly Saith he The Law had a great respect unto the Promise and was given of God for this very end that it might lead and direct men unto Christ which is sufficient to answer the Question proposed at the beginning of this Discourse about the ends of this Covenant and the advantage which the Church received thereby What hath been spoken may suffice to declare the Nature of this Covenant in general and two things do here evidently follow wherein the substance of the whole Truth contended for by the Apostle doth consist 1. That whil'st the Covenant of Grace was contained and proposed only in the Promise before it was solemnly confirmed in the Blood and Sacrifice of Christ and
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.
of his power But that our wills are left absolutely herein unto their own liberty and power without being inclined and determined by that grace of God is that Pelagianism which hath long attempted the Church but which shall never absolutely prevail 5. The putting the Laws of God in our minds and the writing of them in our hearts that we may know him and fear him always is promised in the same way and manner as is the forgiveness of sin ver 11. And it is hard to affix such a sense unto that Promise as that God will use such and such means that our sins may be pardoned which yet may all of them fail 6. As this Exposition is no way suited unto the words of the Text nor of the Context or scope of the place so indeed it overthrows the nature of the New Covenant and the Grace of our Lord Jesus Christ which comes thereby For 1. If the effect itself or the thing mentioned are not promised but only the use of means left unto the liberty of mens wills whether they will comply with them or no then the very Being of the Covenant whether it shall ever have any existence or no depends absolutely on the wills of men and so may not be For it is not the Proposal of the terms of the Covenant and the means whereby we may enter into it that is called the making of this Covenant with us but our real participation of the grace and mercy promised in it This alone gives a real existence unto the Covenant itself without which it is not a Covenant Nor without it is it properly made with any 2. The Lord Christ would be made hereby the Mediator of an uncertain Covenant For if it depend absolutely on the wills of men whether they will accept of the terms of it and comply with it or no it is uncertain what will be the event and whether ever any one will do so or no. For the will being not determined by Grace what its actings will be is altogether uncertain 3. The Covenant can hereon in no sense be a Testament which our Apostle afterwards proves that it is and that irrevocably ratified by the death of the Testator For there can on this supposition be no certain Heir unto whom Christ did bequeath his Goods and the inheritance of Mercy Grace and Glory This would make this Testament inferior unto that of a wise man who determines in particular unto whom his Goods shall come 4. It takes away that difference between this and the former Covenant which it is the main scope of the Apostle to prove at least leave the difference to consist only in the gradual efficacy of outward means which is most remote from his purpose For there were by the Old Covenant means supplied to induce the People unto constant Obedience and those in their kind powerful This is pleaded by Moses in the whole Book almost of Deuteronomy For the scope of all his exhortation unto Obedience is to shew that God had so instructed them in the knowledge of his Will by giving of the Law and had accompanied his teachings with so many signal mercies such effects of his mighty power goodness and grace that the Covenant accompanied with such Promises and Threatnings that therein life and death temporal and eternal were set before them all which made their Obedience so reasonable and necessary that nothing but Profligacy in wickedness could turn them from it To this purpose are discourses multiplied in that Book And yet notwithstanding all this it is added That God had not circumcised their hearts to fear him and obey him always as it is here promised The communication of grace effectual producing infallibly the good things proposed and promised in the minds and hearts of men belonged not unto that Covenant If therefore there be no more in the making of the New Covenant but only the adding of more forcible outward means and motives more suitable unto our Reasons and meet to work on our Affections it differs only in some unassignable degrees from the former But this is directly contrary unto the promise in the Prophet That it shall not be according unto it or of the same kind no more than Christ the High-Priest of it should be a Priest after the Order of Aaron 5. It would on this Supposition follow That God might fulfill his promise of putting his Laws in the minds of men and writing them in their hearts and yet none have the Law put into their minds nor written in their hearts which things are not reconcileable by any distinction unto the ordinary reason of Mankind Wherefore we must grant That it is the effect the event in the communication of the things promised that is ascribed unto this Covenant and not only the use and application of means unto their production And this will yet further appear in the particular Exposition of the several parts of it But yet before we enter thereon two Objections must be removed which may in general be laid against our interpretation 1. This Covenant is promised as that which is future to be brought in at a certain time after those days as hath been declared But it is certain that the things here mentioned the grace and mercy expressed were really communicated unto many both before and after the giving of the Law long ere this Covenant was made For all who truly believed and feared God had these things effected in them by grace wherefore their effectual communication cannot be esteemed a property of this Covenant which was to be made afterwards Ans. This Objection was sufficiently prevented in what we have already discoursed concerning the efficacy of the grace of this Covenant before itself was solemnly consummated For all things of this nature that belong unto it do arise and spring from the mediation of Christ or his interposition on the behalf of sinners wherefore this took place from the giving of the first Promise the administration of the grace of this Covenant did therein and then take its date Howbeit the Lord Christ had not yet done that whereby it was solemnly to be confirmed and that whereon all the vertue of it did depend Wherefore this Covenant is promised now to be made not in opposition unto what grace and mercy was derived from it both before and under the Law nor as unto the first administration of grace from the Mediator of it but in opposition unto the Covenant of Sinai and with respect unto its outward solemn confirmation 2. If the things themselves are promised in the Covenant then all those with whom this Covenant is made must be really and effectually made partakers of them But this is not so they are not all actually sanctified pardoned and saved which are the things here promised Ans. The making of this Covenant may be considered two ways 1 As unto the preparation and proposition of its terms and conditions 2 As unto the internal stipulation between God
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 〈◊〉 〈◊〉 〈◊〉
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
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
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
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
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
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
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
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
the Covenant was made 2 That the Curse of it should be undergone Until this was done the Law could not quit its claim unto power over sinners And as this Curse was undergone in the Suffering so it was absolutely discharged in the Resurrection of Christ. For the pains of death being loosed and he delivered from the state of the dead the sanction of the Law was declared to be void and its curse answered Hereby did the Old Covenant so expire as that the Worship which belonged unto it was only for a while continued in the patience and forbearance of God towards that People 5. The first solemn promulgation of this New Covenant so made ratified and established was on the day of Pentecost seven weeks after the Resurrection of Christ. And it answered the promulgation of the Law on Mount Sinai the same space of time after the delivery of the people out of Egypt From this day forward the Ordinances of Worship and all the Institutions of the New Covenant became obligatory unto all Believers Then was the whole Church absolved from any duty with respect unto the Old Covenant and the Worship of it though it were not manifest as yet in their Consciences 6. The Question being stated about the continuance of the obligatory force of the Old Covenant the contrary was solemnly promulged by the Apostles under the infallible conduct of the Holy Ghost Acts 15. These were the Articles or the degrees of the time intended in that expression After those days all of them answering the several degrees whereby the Old vanished and disappeared The circumstances of the making of this Covenant being thus cleared the nature of it in its Promises is next proposed unto us And in the exposition of the words we must do these two things 1 Inquire into the general nature of these Promises 2 Particularly and distinctly explain them 1. The general nature both of the Covenant and of the Promises whereby it is here expressed must briefly be enquired into because there are various apprehensions about them For some suppose that there is an especial efficacy towards the thing mentioned intended in these Promises and no more some judge that the things themselves the event and end are so promised In the first way Schlictingius expresseth himself on this place Non ut olim curabo leges meas in lapideis tantum tabulis inscribi sed tale faedus cum illis feriam ut meae leges ipsis eorum mentibus cordibus insculpantur Apparet haec verba intra vim efficaciam accipienda esse non vero ad ipsum inscriptionis effectum necessariò porrigenda qui semper in libera hominis potestate positus est quod ipsum docent sequentia Dei verba v. 12. Quibus ipse Deus causam seu modum ac rationem bujus rei aperit quae ingenti illius gratia ac misericordia populo exhibenda continetur Hac futurum dicit ut populus tanto ardore sibi serviat suásque leges observet Sensus ergo est tale percutiam faedus quod maximas sufficientissimas vires habebit populum meum in officio continendi And another I will instead of these external carnal Ordinances and Observations give them spiritual Commands for the regulating of their Affections Precepts most agreeable unto all men made by the exceeding greatness of that grace and mercy In this and many other particulars I shall incline their affections willingly to receive my Law The sense of both is that all which is here promised consisteth in the nature of the means and their efficacy from thence to incline dispose and engage men unto the things here spoken of but not to effect them certainly and infallibly in them to whom the Promise is given And it is supposed that the efficacy granted ariseth from the nature of the Precepts of the Gospel which are rational and suited unto the principles of our intellectual natures For these Precepts enlivened by the Promises made unto the observance of them with the other mercies wherewith they are accompanied in Gods dealing with us are meet to prevail on our minds and wills unto Obedience but yet when all is done the whole issue depends on our own wills and their determination of themselves one way or other But these things are not only liable unto many just exceptions but do indeed overthrow the whole nature of the New Covenant and the Text is not expounded but corrupted by them wherefore they must be removed out of the way And 1. The Exposition given can no way be accommodated unto the words so as to grant a Truth in their plain literal sense For whereas God says he will put his Laws in their mind and write them in their heart and they shall all know him which declares what he will effectually do the sense of their Exposition is that indeed he will not do so only he will do that which shall move them and persuade them to do that themselves which he hath promised to do himself and that whether they ever do so or no. But if any one concerning whom God says that he will write his Law in his heart have it not so written be it on what account it will suppose it be that the man will not have it so written how can the Promise be true that God will write his Law in his heart It is a sorry Apology to say that God in making that Promise did not foresee the obstruction that would arise or could not remove it when it did so 2. It is the event or the effect itself that is directly promised and not any such efficacy of means as might be frustrate For the weakness and imperfection of the first Covenant was evidenced hereby that those with whom it was made continued not in it Hereon God neglected them and the Covenant became unprofitable or at least unsuccessful as unto the general end of continuing the Relation between God and them of his being their God and they being his people To redress this evil and prevent the like for the future that is effectually to provide that God and his people may always abide in that blessed Covenant Relation he promiseth the things themselves whereby it might be secured That which the first Covenant could not effect that God promised to work in and by the New 3. It is nowhere said nor intimated in the Scripture that the efficacy of the New Covenant and the accomplishment of the promises of it should depend on and arise from the suitableness of its Precepts unto our Reason or natural principles but it is universally and constantly ascribed unto the efficacy of the spirit and grace of God not only enabling us unto Obedience but enduing of us with a spiritual supernatural vital principle from which it may proceed 4. It is true that our own wills or the free actings of them are required in our Faith and Obedience whence it is promised that we shall be willing in the day
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
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
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
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
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
Shaddai or God Almighty Gen. 17. 1. as himself Declares Exod. 6. 3. Those that feared him made Use of this Title as most comprehensive as most suited unto their present Faith and Profession So Abraham Expounds this Title ver 22. The most High God Possessor of Heaven and Earth which he gives as a Reason why he would not take ought of the King of Sodom seeing he was the Servant of that God who disposed of all things in Heaven and Earth and so had no need of Supplies from him His God could make him Rich without the help of the King of Sodom Wherefore God under this Consideration of the most High God was the principal Object of the Faith of Believers in those Days For whereas they were few in Number and all the Inhabitants of the Earth being greedily set upon getting Possessions and Inheritances for themselves they Believed in God as he who was able to Protect them and provide for them according unto the Tenor of the Name whereby he afterwards Revealed himself unto Abraham namely of El Shaddai or God Almighty And this also was the principal part of their Profession that they Served the most High God alone in opposition unto all the false and Dunghill Deities of the Earth The Socinians in all their Disputes against the Deity of Christ do always make Use of this Name and continually repeat it Christ they say is not the most High God a God they will allow him to be but not the most High God But whereas this Name is used in Distinction only from all false gods if their Christ be a God but not on any Account the most High God he is a false god and as such to be rejected See Jer. 10. 11. And from this Name or Title of God as it is Descriptive of his Majesty and Authority we may observe 1. To keep up and preserve a due Reverence of God in our Minds and Words we should think of and Use those Holy Titles which are given unto him and whereby he is described in the Scripture This was the constant manner of the Holy Men of Old and which God himself in sundry places directs unto Thus Abraham immediately makes Use of this Name Gen. 14. 22. I have lift up my Hand unto Jehovah the most High God the Possessor of Heaven and Earth So are we taught to fear that Dreadful and Glorious Name The Lord thy God Deut. 28. 58. See Isa. 30. 15. Chap. 57. 15. And there is nothing that Argues a greater contempt of God among Men than the common slight irreverend mention of his Name whose highest degree is that horrible Profanation of Swearing and Cursing by it with wicked and Diabolical Spirits Let us not therefore think of God nor mention him but as the most High and Holy one that Inhabiteth Eternity Not that on all Occasions of mentioning him we should constantly make Use of these Glorious Titles the Scripture Warranting us to speak both to him and of him without their Addition unto his Name but that we should do so as Occasion doth require and always Sanctifie him in our Hearts and Words as he unto whom they do belong 2. It is good at all times to fix our Faith on that in God which is meet to encourage our Obedience and dependence upon him in our present Circumstances The Believers in those Days did in a very particular manner confess themselves to be Strangers and Pilgrims in the Earth Heb. 11. 13. The Church was not as yet fixed unto any certain place and they being Separated from the Apostate World not mixing with it nor incorporating in any Society went up and down from one place to another In this Condition having no Inheritance nor abiding place but exposed unto manifold Dangers they eyed God in an especial manner as the most High God as he that was over all and had the Disposal of all things in his own Sovereign Power And that variety of Titles which in the Scripture are given unto God with the Descriptions that are made of him are all suited unto this end that in the variety of Occasions and Trials that may befall us in this World we may still have something peculiarly suited unto the Encouragement of our Faith and dependence on God 3. In particular it is a matter of inestimable Satisfaction that he whom we Serve is the most High God the Sovereign Possessor of Heaven and Earth It is in sence the same with that Name which God gave himself when he entred into Covenant with Abraham encouraging thereby unto an adherence to him in Faith and Obedience Gen. 17. 1. I am God Almighty And it were easie to Demonstrate what Relief in all Troubles Dangers Persecutions Distresses inward and outward in Life and Death we may thence receive As this Name is Distinctive we may observe That 4. Publick Profession in all Ages is to be suited and pointed against the Opposition that is made unto the Truth or Apostacy from it The World being now generally fallen into Idolatry and the Worship of new Earthly gods Believers made this the principal part of their Profession that they Served the most High God which ought to be observed on all alike Occasions V. The Apostle Describes this Melchisedec from that Action of his with its Circumstances which gave occasion unto the whole Account of him Who met Abraham returning from the Slaughter of the Kings On this Occasion onely is he introduced in the Scripture-story as a new Person never heard of before nor ever afterwards to be made mention of as unto any of his own Concerns Abraham did not only overthrow the whole Army of the Kings and Recovered the Spoyls but he slew the Kings themselves as is expressely affirmed Gen. 14. 17. Hence is he here said to return from the Slaughter of the Kings for as he includeth in it the Destruction of their Host so it was that which signalized his Victory And the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 afterwards mentioned were the Opima Spolia taken from the Kings themselves As Abraham thus returned with Honour and Glory made very great in the Eyes of the Nations round about as he staid in the Kings Dale to deliver unto the King of Sodom his Goods and People with a Royal Munificence becoming a Servant of the most High God who had a better Portion than could be found amongst the Spoyls Melchisedec knowing the state of things and the Promise made to Abraham comes out unto him for the Ends mentioned But it may be enquired whether this were a just Occasion for the Introduction of this King of Peace Priest of the High God and Type of Christ to Bless him who returned from War with the Spoyls of a bloody Victory Answ. 1. The Apostacy and Rebellion of the whole World against God have made it necessary that Spiritual Victory be the Foundation of all the actings of Christ in the setting up of his Kingdom The first Promise of him was that he should break
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
others will one way or other be brought down beneath them all 3. Let such be greatly Fruitful or this appearance of much Grace will issue in much darkness Secondly God dealeth thus with Men as to Spiritual Gifts Among those who are called the Spirit divideth unto every one even as he will Unto one he giveth five Talents unto another two and to a third but one And this diversity depending meerly on Gods Soveraignty is visible in all Churches And as this tends in it self unto their Beauty and Edification so there may be an abuse of it unto their disadvantage For besides those disorders which the Apostle declares to have ensued particularly in the Church of Corinth upon the undue Use and Exercise of Spiritual Gifts there are sundry Evils which may befall particular Persons by reason of them if their Original and End be not duly attended unto For 1. Those who have received these Spiritual Gifts in any Eminent manner may be apt to be lifted up with good Conceits of themselves and even to despise their Brethren who come behind them therein This Evil was openly prevalent in the Church of Corinth 2. Among those who have received them in some Equality or would be thought so to have done Emulations and perhaps Strifes thereon are apt to ensue One cannot well bear that the Gift of another should find more Acceptance or be better Esteemed than his own And another may be apt to extend himself beyond his due line and measure because of them And 3. Those who have received them in the lowest degree may be apt to despond and refuse to Trade with what they have because their Stock is Inferiour unto their Neighbours But what is all this to us May not God do what he will with his own If God will have some of the Sons of Abraham to pay Tithes and some to receive them is there any Ground of Complaint Unto him that hath the most Eminent Gifts God hath given of his own and not of ours he hath taken nothing from us to endue him withal but supplyed him out of his own stores Whoever therefore is unduly Exalted with them or Envies because of them he despiseth the Prerogative of God and contends with him that is Mighty 3. God distinguisheth Persons with Respect unto Office He makes and so accounts whom he will Faithful and puts them into Ministry This of Old Korah repined against And there are not a few who free themselves from Envy at the Ministry by endeavouring to bring it down into contempt But the Office is Honourable and so are they by whom it is discharged in a due manner and it is the Prerogative of God to call whom he pleaseth thereunto And there is no greater Usurpation thereon than the Constitution of Ministers by the Laws Rules and Authority of Men. For any to set up such in Office as he hath not Gifted for it nor called unto it is to sit in the Temple of God and to shew themselves to be God We may also hence observe That No Priviledge can exempt Persons from Subjection unto any of Gods Institutions Though they were of the Loyns of Abraham Yet VER 6 7 8 9 10. IN the five following Verses the Apostle pursues and Concludes that part of his Argument from the Consideration of Melchisedec which concerned the Greatness and Glory of him who was Represented by him and his Preeminence above the Levitical Priests For if Melchisedec who was but a Type of him was in his own Person in so many Instances more Excellent than they how much more must he be esteemed to be above them who was Represented by him For he whom another is appointed to represent must be more Glorious than he by whom he is represented This part of his Argument the Apostle concludes in these Verses and thence proceeds unto another great Inference and Deduction from what he had taught concerning this Melchisedec And this was that which strook unto the heart of that Controversie which he had in hand namely that the Levitical Priesthood must necessarily cease upon the Introduction of that better Priesthood which was fore-signified by that of Melchisedec And these things whatsoever sence we now have of them were those on which the Salvation or Damnation of these Hebrews did absolutely depend For unless they were prevailed on to forgoe that Priesthood which was now abolished and to betake themselves alone unto that more Excellent which was then Introduced they must unavoidably perish as accordingly on this very account it fell out with the Generality of that People their Posterity persisting in the same Unbelief unto this day And that which God made the Crisis of the Life and Death of that Church and People ought to be diligently weighed and considered by us It may be some find not themselves much concerned in this Laborious acurate Dispute of the Apostle wherein so much occurrs about Pedigrees Priests and Tithes which they think belongs not unto them But let them remember that in that great Day of taking down the whole Fabrick of Mosaical Worship and the Abolition of the Covenant of Sinai the Life and Death of that Ancient Church the Posterity of Abraham the Friend of God to whom unto this Season an inclosure was made of all Spiritual Priviledges Rom. 9. 4. depended upon their receiving or rejecting of the Truth here contended for And God in like manner doth often-times single out especial Truths for the Trial of the Faith and Obedience of the Church in especial Seasons And when he doth so there is ever after an especial Veneration due unto them But to return Upon the Supposition that the Levitical Priests did receive Tithes as well as Melchisedec wherein they were equal and that they received Tithes of their Brethren the Posterity of Abraham which was their especial Prerogative and Dignity he yet proveth by four Arguments that the Greatness he had assigned unto Melchisedec and his Preeminence above them was no more than was due unto him And the first of these is taken from the Consideration of his Person of whom he received Tithes ver 6. The Second from the Action of Benediction which accompanied his receiving of Tithes ver 7. The Third from the Condition and state of his own Person compared with all those who received Tithes according to the Law ver 8. And the Fourth from that which determines the whole Question namely that Levi himself and so consequently all the whole Race of Priests that sprang from his Loyns did thus pay Tithes unto him VER 6 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Aethiopick Translation omits those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He takes up the Name Abraham in the fore-going Verse who came forth out of the Loyns of Abraham and adds unto them what follows in this who received the Promise possibly deceived by a maimed transcript of the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He who is not written in their Genealogies
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
be but by the Imputation of his Righteousness unto us they do virtually overthrow the very Foundation of that state of Perfection which God had designed to bring his Church unto This the Levitical Priesthood could not effect for the Reason given in the words following For under it the People received the Law It could do no more but what the Law could do but that could not make us Righteous because it was weak through the Flesh. And by the deeds of the Law no Man can be Justified It may be said that Believers had this Righteousness under the Levitical Priesthood or they could not have had a good Report through Faith namely this Testimony That they pleased God Answ. 1. Our Apostle doth not deny it yea he proves it at large by manifold Instances Chap. 11. that they had it Only he denies that they had it by virtue of the Levitical Priesthood or any Duties of the Law He speaks not of the thing it self with respect unto the Persons of Believers under the Old Testament but of the cause and means of it What they had of this kind was by virtue of another Priesthood which therefore was to be introduced and the other which could not effect it was therefore to be removed He denies not Persection unto Persons under the Levitical Priesthood but denies that they were made Partakers of it thereby 2. They had this Righteousness really and as to the Benefits of it but had it not in that Clearness and Evidence of its Nature Cause and Effects as it is now revealed in the Gospel Hence although their Interest in it was sufficient to secure their Eternal Concernments yet they had it not in such a way as was required unto this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this Life For we know how great a Portion of the perfect state of the Gospel consists in a clear Apprehension that Christ is and how he is our Righteousness whereon the main of our present Comforts do depend The great Enquiry of the Souls of Men is how they may have a Righteousness before God And the clear discovery of the causes of it of the way and manner how we are made partakers of it is a great part of the Perfection of the Gospel-state 3. It was so obscurely represented unto them as that the Law arose up in a competition with it or rather against it in the minds of the Generality of the People They looked for Righteousness as it were by the works of the Law Rom. 9. 32. and on this Rock of Offence this stumbling-stone they Shipwracked their Eternal Condition ver 32 33. For whilst they went about to establish their own Righteousness they submitted not unto the Righteousness of God Rom. 10. 3. And we may easily apprehend how great a snare this proved unto them For there is in corrupted Nature such an Opposition and Enmity unto this Righteousness of God in Christ and the dictates of the Law are so riveted in the Minds of Men by Nature that now after the full and clear Declaration of it in the Gospel Men are shifting a thousand ways to set up a Righteousness of their own in the room of it How strong then must the same Inclination be in them who had nothing but the Law to Guide them wherein this Righteousness was wrapt up under many Veils and Coverings Here therefore at the last the Body of the People lost themselves and continue unto this day under the Curse of that Law which they hoped would Justifie and Save them 2. Peace is the next thing that belongs unto this Gospel-state of Perfection The Kingdom of God is Peace Rom. 14. 17. To lay the Foundation of this Kingdom the Lord Christ both made peace and Preached peace or declared the Nature of the Peace he had made tendring and communicating of it unto us Ephes 2. 14 17. And this Peace of Evangelical Consummation is three-fold 1. With God 2 Between Jews and Gentiles 3. In and among our selves 1. It is Peace with God This is the first Effect and Fruit of the Righteousness before mentioned Isa. 32. 17. For being Justified by Faith we have Peace with God Rom. 5. 1. And hereon depends our Peace in the whole Creation above and below And if we look into the Promises of the Old Testament concerning the Kingdom of Christ the greatest part and the most Eminent of them respect Peace with God and the whole Creation All things in the Creation were at odds jarring and interfering continually upon the entrance of sin For an Enmity thereby being introduced between God and Man it extended it self unto all other Creatures that had either dependance on Man or were subservient Naturally unto his Use or were put in subjection to him by God the Lord of all Hereby were they all cast into a state of Vanity and Bondage which they groan under and as it were look out for a Deliverance from Rom. 8. 20 21 22 23. But in this Gospel-state God designs a Reconciliation of all things or a reduction of them into their proper Order For he purposed in himself that in the Dispensation of the fulness of times he would gather together in One all things in Christ both which are in Heaven and which are on Earth even in him Ephes. 1. 9 10. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here mentioned is the same on the matter with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place God had in his Counsel and Purpose distributed the Times or Ages of the World into several Parts or Seasons with respect unto his own Works and the Revelation of his mind and will unto Men. See Our Exposition on Chap. 1. ver 1. Every one of these Parts or Seasons had its particular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Dispensation But there was a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a certain time or season wherein all the rest that were past before should have their Complement and Perfection And this Season had its especial 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Dispensation also And this was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentioned the Peace-making and Reconciliation of all things by gathering up the scattered divided jarring parts of the Creation into One Head even Christ Jesus And as this Enmity and Disorder entred into the Whole by the sin of Man so the Foundation of this Catholick Peace and Order from which nothing is excluded but the Serpent and his Seed must be laid in Peace between God and Man This therefore God designed in Christ alone 2 Cor. 5. 30 31. The First and Fundamental work of Christ as the High Priest of the New Covenant was to make Peace between God and Sinners And this he did by bringing in of Everlasting Righteousness So was he Typed by Melchisedec first King of Righteousness then King of Peace For when we were Enemies we were Reconciled unto God by the Death of his Son Rom. 5. 10. Hence his Name was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Prince of Peace Isa. 9 6.
behalf This Schlictingius observes and is aware what will ensue thereon against his pretensions which he endeavours to obviate Mirum saith he porrò alicui videri posset cur D. Auctor de Christi sacerdotio in superioribus in sequentibus agens derepente eum sponsorem foederis non verò sacerdotem vocet Cur non dixerit tantò praestantioris foederis factus est sacerdos Jesus hoc enim planè requirere videtur totus orationis contextus Credibile est in voce sponsoris sacerdotium quoque Christi intelligi Sponsoris enim non est solùm alieno nomine quippiam promittere fidem suam pro alio interponere sed etiam si ita res ferat alterius nomine id quod spopondit praestare In rebus quidem humanis si id non praestet is pro quo sponsor fide jussit hic verò propter contrariam causam nam prior hic locum habere non potest nempe quatenus ille pro quo spopondit Christus per ipsum Christum promissa sua nobis exhibet quâ in re praecipuè Christi sacerdotium continetur Answ. 1. It may indeed seem strange unto any one who imagineth Christ to be such a Surety as he doth why the Apostle should so call him and so introduce him in the Description of his Priestly Office as that which belongeth thereunto But grant what is the proper work and duty of a Surety and who the Lord Jesus was a Surety for and it is evident that nothing more proper or pertinent could be mentioned by him when he was in the Declaration of that office 2. He confesseth that by his exposition of this Suretiship of Christ as making a Surety for God he contradicteth the nature and only notion of a Surety among men For such a one he acknowledgeth doth nothing but in the defect and inability of them for whom he is ingaged and doth undertake He is to pay that which they owe and to do what is to be done by them which they cannot perform And if this be not the notion of a Surety in this place the Apostle makes use of a word no where else used in the whole Scripture to teach us that which it doth never signifie among men which is improbable and absurd For the sole Reason why he did make use of it was that from the Nature and Notion of it among men in other Cases we may understand the signification of it what he intends by it and what under that name he ascribes unto the Lord Jesus 3. He hath no way to solve the Apostles mention of Christs being a Surety in the Description of his Priestly Office but by overthrowing the nature of that Office also For to confirm this absurd notion that Christ as a Priest was a Surety for God he would have us believe that the Priesthood of Christ consists in his making effectual unto us the Promises of God or his effectual Communicating of the Good things promised unto us the falshood of which notion really destructive of the Priesthood of Christ I have elsewhere at large detected and confuted Wherefore seeing the Lord Christ is the Surety of the Covenant as a Priest and all the sacerdotal Actings of Christ have God for their immediate Object and are performed with him on our behalf he was a Surety for us also It remaineth that we enquire positively how the Lord Christ was the Surety of the New Covenant and what is the benefit we receive thereby And unto this purpose we must first consider that opinion of some that the whole end of the Mediation of Christ was only to procure the New Covenant although at first view it be irreconcileable unto the nature and notion of a Surety For a Surety is not the Procurer of that whereofhe is the Surety but only the undertaker for its Accomplishment But we must more distinctly consider this Assertion and in what sense Christ may be said to procure the New Covenant by his Death and Mediation And to this end we must observe that the New Covenant may be considered divers ways in various respects 1. In the Designation and Preparation of its Terms and Benefits in the Counsel of God And this although it have the nature of an Eternal Decree yet is it distinguished from the Decree of Election which first and properly respects the Subjects or Persons for whom Grace and Glory are prepared For this respects the Preparation only of that Grace and Glory as to the way and manner of their Communication It is true this Purpose or Counsel of Gods Will is not called the Covenant of Grace which is the expresse declared exemplification of it The Covenant of Grace I say is only the Declaration of this Counsel of Gods VVill accompanied with the Means and Powers of its Accomplishment and the Prescription of the ways whereby we are to be interested in it and made partakers of the Benefits of it But in the enquiry after the procuring Cause of the New Covenant it is the first thing that ought to come under consideration For nothing can be the procuring Cause of the Covenant which is not so of this Spring and Fountain of it of this Idea of it in the mind of God But this is no where in the Scripture affirmed to be the effect of the Death or Mediation of Christ and so to ascribe it is to overthrow the whole freedom of Eternal Grace and Love Neither can any thing that is absolutely Eternal as is this Decree and Counsel of God be the effect of or be procured by any thing that is External and Temporal And besides it is expresly assigned unto absolute Love and Grace see Ephes. 1. 4 5 6. with all those places where the Love of God is assigned as the sole cause of the Designation of Christ unto his Office and the sending of him 2. It may be considered with respect unto the Federal Transactions between the Father and Son concerning the Accomplishment of this counsel of his Will What these were wherein they did consist I have declared at large in my Exercitations Neither do I call this the Covenant of Grace absolutely nor is it so called in the Scripture But it is that wherein it had its establishment as unto all the ways means and ends of its Accomplishment and all things so disposed as that it might be effectual unto the Glory of the Wisdom Grace Righteousness and Power of God Wherefore the Covenant of Grace could not be procured by any means or cause but that which was the cause of this Covenant of the Mediator or of God the Father with the Son as undertaking the work of Mediation And as this is no where ascribed unto the Death of Christ in the Scripture so to assert it is contrary unto all spiritual Reason and understandings Who can conceive that Christ by his Death should procure the Agreement between God and him that he should dye 3. With respect unto the Declaration of it
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
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
unto Grace and Glory we may see the pattern and example of our own For if it was not upon the consideration or foresight of the obedience of the Humane Nature of Christ that he was predestinated and chosen unto the grace of the Hypostatical Union with the Ministry and Glory which depended thereon but of the meer Sovereign Grace of God how much less could a foresight of any thing in us be the cause why God should chuse us in him before the foundation of the world unto grace and glory 4. The Quality of this Ministry thus obtained as unto a comparative excellency is also expressed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more excellent The word is used only in this Epistle in this sense Chap. 1. 4. and in this place The original word denotes only a difference from other things but in the comparative degree as here used it signifies a Difference with a Preference or a comparative excellency The Ministry of the Levitical Priests was good and useful in its time and season This of our Lord Jesus Christ so differed from it as to be better than it and more excellent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And 5. There is added hereunto the Degree of this Preheminence so far as it is intended in this place and the present Argument in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by how much So much more excellent by how much The excellency of his Ministry above that of the Levitical Priests bears proportion with the excellency of the Covenant whereof he was the Mediator above the Old Covenant wherein they administred whereof afterwards So have we explained the Apostles Assertion concerning the excellency of the Ministry of Christ. And herewith he closeth his Discourse which he had so long engaged in about the Preheminence of Christ in his Office above the High Priests of old And indeed this being the very hinge whereon his whole Controversie with the Jews did depend he could not give it too much evidence nor too full a confirmation And as unto what concerns our selves at present we are taught thereby That Ob. It is our Duty and our Safety to acquiesce universally and obsolutely in the Ministry of Jesus Christ. That which he was so designed unto in the infinite wisdom and grace of God that which he was so furnished for the discharge of by the communication of the Spirit unto him in all fulness that which all other Priesthoods were removed to make way for must needs be sufficient and effectual for all the ends unto which it is designed It may be said this is that which all men do all that are called Christians do fully acquiesce in the Ministry of Jesus Christ. But if it be so why do we hear the bleating of another sort of Cattel What mean those other Priests and reiterated Sacrifices which make up the Worship of the Church of Rome If they rest in the Ministry of Christ why do they appoint one of their own to do the same things that he hath done namely to offer Sacrifice unto God The Proof of this Assertion lies in the latter part of these words By how much he was the Mediator of a better Covenant established on better Promises The words are so disposed that some think the Apostle intends not to prove the excellency of the Covenant from the excellency of his Ministry therein But the other sense is more suited unto the scope of the place and the nature of the Argument which the Apostle presseth the Hebrews withal For on supposition that there was indeed another and that a better Covenant to be introduced and established than that which the Levitical Priests served in which they could not deny it plainly follows that he on whose Ministry the dispensation of that Covenant did depend must of necessity be more excellent in that Ministry than they who appertained unto that Covenant which was to be abolished However it may be granted that these things do mutually testifie unto and illustrate one another Such as the Priest is such is the Covenant such as the Covenant is in dignity such is the Priest also In the words there are three things observable 1. What is in general ascribed unto Christ declaring the nature of his Ministry He was a Mediator 2. The Determination of his Mediatory Office unto the New Covenant Of a better Covenant 3. The Proof or Demonstration of the nature of his Covenant as unto its excellency It was established on better Promises 1. His Office is that of a Mediator 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that interposed between God and man for the doing of all those things whereby a Covenant might be established between them and made effectual Schlictingius on the place gives this description of a Mediator Mediatorem faederis esse nihil aliud est quam Dei esse interpretem internuntium in faedere cum hominibus pangendo per quem scilicet Deus voluntatem suam hominibus declaret illi vicissim divinae voluntatis notitid instructi ad Deum accedant cumque eo reconciliati pacem in posterum colant And Grotius speaks much unto the same purpose But this Description of a Mediator is wholly applicable unto Moses and suited unto his Office in giving of the Law see Exod. 20. 19. Deut. 15. 27 28. What is said by them doth indeed immediately belong unto the Mediatory Office of Christ but it is not confined thereunto yea it is exclusive of the principal parts of his Mediation And whereas there is nothing in it but what belongs unto the Prophetical Office of Christ which the Apostle here doth not principally intend it is most improperly applied as a Description of such a Mediator as he doth intend And therefore when he comes afterwards to declare in particular what belonged unto such a Mediator of the Covenant as he designed he expresly placeth it in his Death for the redemption of transgressions Chap. 9. 15. affirming that for that cause he was a Mediator But hereof there is nothing at all in the Description they give us of this Office But this the Apostle doth in his elsewhere 1 Tim. 2. 5 6. There is one God and one Mediator between God and man the Man Christ Jesus who gave himself a ransom for all The principal part of his Mediation consisted in the giving himself a ransom or a price of redemption for the whole Church Wherefore this Description of a Mediator of the New Testament is feigned only to exclude his satisfaction or his offering himself unto God in his death and blood-shedding with the atonement made thereby The Lord Christ then in his Ministry is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Mediator of the Covenant in the same sense as he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Surety whereof see the Exposition on Chap. 7. 22. He is in the New Covenant the Mediator the Surety the Priest the Sacrifice all in his own Person The ignorance and want of a due consideration hereof
Obedience and Reward that was between God and him was not expresly called a Covenant but it contained the express nature of a Covenant For it was the agreement of God and Man concerning Obedience and Disobedience Rewards and Punishments Where there is a Law concerning these things and an agreement upon it by all Parties concerned there is a formal Covenant Wherefore it may be considered two ways 1 As it was a Law only so it proceeded from and was a consequent of the nature of God and man with their mutual Relation unto one another God being considered as the Creator Governor and Benefactor of man and man as an intellectual Creature capable of moral Obedience This Law was necessary and is eternally indispensible 2 As it was a Covenant and this depended on the will and pleasure of God I will not dispute whether God might have given a Law unto men that should have had nothing in it of a Covenant properly so called as is the Law of Creation unto all other Creatures which hath no Rewards nor Punishments annexed unto it Yet this God calls a Covenant also inasmuch as it is an effect of his purpose his unalterable will and pleasure Jer. 33. 20 21. But that this Law of our Obedience should be a formal compleat Covenant there was moreover some things required on the part of God and some also on the part of man Two things were required on the part of God to compleat this Covenant or he did so compleat it by two things First By annexing unto it Promises and Threatnings of Reward and Punishment the first of Grace the other of Justice Secondly The expression of these Promises and Threatnings in external signs the first in the Tree of Life the latter in that of the knowledge of good and evil By these did God establish the original Law of Creation as a Covenant gave it the nature of a Covenant On the part of man it was required that he accept of this Law as the Rule of the Covenant which God made with him And this he did two ways 1 By the innate Principles of Light and Obedience concreated with his Nature By these he absolutely and universally assented unto the Law as proposed with Promises and Threatnings as good holy just what was meet for God to require what was equal and good unto himself 2 By his acceptance of the Commands concerning the Tree of Life and that of the knowledge of good and evil as the signs and pledges of this Covenant So was it established as a Covenant between God and man without the interposition of any Mediator This is the Covenant of Works absolutely the old or first Covenant that God made with men But this is not the Covenant here intended For 1. The Covenant called afterwards the first was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Testament So it is here called It was such a Covenant as was a Testament also Now there can be no Testament but there must be death for the confirmation of it Chap. 9. 16. But in the making of the Covenant with Adam there was not the death of any thing whence it might be called a Testament But there was the death of Beasts in Sacrifice in the confirmation of the Covenant at Sinai as we shall see afterwards And it must be observed that although I use the name of a Covenant as we have rendred the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because the true signification of that word will more properly occur unto us in another place yet I do not understand thereby a Covenant properly and strictly so called but such an one as hath the nature of a Testament also wherein the good things of him that makes it are bequeathed unto them for whom they are designed Neither the word used constantly by the Apostle in this Argument nor the design of his Discourse will admit of any other Covenant to be understood in this place Whereas therefore the first Covenant made with Adam was in no sense a Testament also it cannot be here intended 2. That first Covenant made with Adam was as unto any benefit to be expected from it with respect unto acceptation with God Life and Salvation ceased long before even at the entrance of sin It was not abolished or abrogated by any Act of God as a Law but only was made weak and insufficient unto its first end as a Covenant God had provided a way for the salvation of sinners declared in the first Promise When this is actually embraced that first Covenant ceaseth towards them as unto its Curse all its Concerns as a Covenant and obligation unto sinless obedience as the condition of life because both of them are answered by the Mediator of the New Covenant But as unto all those who receive not the grace tendered in the Promise it doth remain in full force and efficacy not as a Covenant but as a Law and that because neither the Obedience it requires nor the Curse which it threatens are answered Thence if any man believeth not the wrath of God abideth on him For its Commands and Curse depending on the necessary relation between God and man with the Righteousness of God as the Supreme Governor of Mankind they must be answered and fulfilled Wherefore it was never abrogated formally But as all Unbelievers are still obliged by it and unto it must stand or fall so it is perfectly fulfilled in all Believers not in their own persons but in the person of their Surety God sending forth his Son in the likeness of sinful flesh and condemning sin in the flesh that the righieousness of the Law might be fulfilled in us Rom. 8. 3 4. But as a Covenant obliging unto personal perfect sinless Obedience as the condition of Life to be performed by themselves so it ceased to be long before that Introduction of the New Covenant which the Apostle speaks of that was promised in the latter days But the other Covenant here spoken of was not removed or taken away until this New Covenant was actually established 3. The Church of Israel was never absolutely under the power of that Covenant as a Covenant of Life For from the days of Abraham the Promise was given unto them and their Seed And the Apostle proves that no Law could afterwards be given or Covenant made that should disannul that Promise Gal. 3. 17. But had they been brought under the Old Covenant of Works it would have disannulled the Promise For that Covenant and the Promise are diametrically opposite And moreover if they were under that Covenant they were all under the Curse and so perished eternally which is openly false For it is testified of them that they pleased God by Faith and so were saved But it is evident that the Covenant intended was a Covenant wherein the Church of Israel walked with God until such time as this better Covenant was solemnly introduced This is plainly declared in the ensuing Context especially in the close of the Chapter where
speaking of this former Covenant he says it was become old and so ready to disappear Wherefore it is not the Covenant of Works made with Adam that is intended when this other is said to be a better Covenant Secondly There were other faederal Transactions between God and the Church before the giving of the Law on Mount Sinai Two of them there were into which all the rest were resolved 1. The first Promise given unto our first Parents immediately after the Fall This had in it the nature of a Covenant grounded on a Promise of Grace and requiring Obedience in all that received the Promise 2. The Promise given and sworn unto Abraham which is expresly called the Covenant of God and had the whole nature of a Covenant in it with a solemn outward Seal appointed for its confirmation and establishment Hereof we have treated at large on the Sixth Chapter Neither of these nor any Transaction between God and man that may be reduced unto them as Explanations Renovations or Confirmations of them are the first Covenant here intended For they are not only consistent with the New Covenant so as that there was no necessity to remove them out of the way for its Introduction but did indeed contain in them the essence and nature of it and so were confirmed therein Hence the Lord Christ himself is said to be a Minister of the Circumcision for the Truth of God to confirm the Promises made to the Fathers Rom. 15. 8. As he was the Mediator of the New Covenant he was so far from taking off from or abolishing those Promises that it belonged unto his Office to confirm them Wherefore 3. The other Covenant or Testament here supposed whereunto that whereof the Lord Christ was the Mediator is preferred is none other but that which God made with the People of Israel on Mount Sinai So it is expresly affirmed ver 9. The Covenant which I made with your Fathers in the day I took them by the hand to lead them out of the Land of Egypt This was that Covenant which had all the Institutions of Worship annexed unto it Chap. 9. 1 2 3. whereof we must treat afterwards more at large With respect hereunto it is that the Lord Christ is said to be the Mediator of a better Covenant that is of another distinct from it and more excellent It remains unto the Exposition of the words that we enquire what was this Covenant whereof our Lord Christ was the Mediator and what is here affirmed of it This can be no other in general but that which we call the Covenant of Grace And it is so called in opposition unto that of Works which was made with us in Adam For these two Grace and Works do divide the ways of our Relation unto God being diametrically opposite and every way inconsistent Rom. 11. 6. Of this Covenant the Lord Christ was the Mediator from the foundation of the world namely from the giving of the first Promise Rev. 13. 8. For it was given on his Interposition and all the benefits of it depended on his future actual Mediation But here ariseth the first difficulty of the Context and that in two things For 1 If this Covenant of Grace was made from the Beginning and that the Lord Christ was the Mediator of it from the first then where is the priviledge of the Gospel state in opposition unto the Law by vertue of this Covenant seeing that under the Law also the Lord Christ was the Mediator of that Covenant which was from the Beginning 2 If it be the Covenant of Grace which is intended and that be opposed unto the Covenant of Works made with Adam then the other Covenant must be that Covenant of Works so made with Adam which we have before disproved The Answer hereunto is in the word here used by the Apostle concerning this New Coxenant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose meaning we must inquire into I say therefore that the Apostle doth not here consider the New Covenant absolutely and as it was virtually administred from the foundation of the world in the way of a Promise For as such it was consistent with that Covenant made with the people in Sinai And the Apostle proves expresly that the renovation of it made unto Abraham was no way abrogated by the giving of the Law Gal. 3. 17. There was no interruption of its administration made by the introduction of the Law But he treats of such an establishment of the New Covenant as wherewith the old Covenant made at Sinai was absolutely inconsistent and which was therefore to be removed out of the way Wherefore he considers it here as it was actually compleated so as to bring along with it all the Ordinances of Worship which are proper unto it the dispensation of the Spirit in them and all the spiritual Priviledges wherewith they are accompanied It is now so brought in as to become the entire Rule of the Churches Faith Obedience and Worship in all things This is the meaning of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 established say we But it is reduced into a fixed state of a Law or Ordinance All the Obedience required in it all the Worship appointed by it all the Priviledges exhibited in it and the Grace administred with them are all given for a Statute Law and Ordinance unto the Church That which before lay hid in Promises in many things obscure the principal Mysteries of it being a Secret hid in God himself was now brought to light and that Covenant which had invisibly in the way of a Promise put forth its efficacy under Types and Shadows was now solemnly sealed ratified and confirmed in the Death and Resurrection of Christ. It had before the confirmation of a Promise which is an Oath it had not the confirmation of a Covenant which is blood That which before had no visible outward Worship proper and peculiar unto it is now made the only Rule and Instrument of Worship unto the whole Church nothing being to be admitted therein but what belongs unto it and is appointed by it This the Apostle intends by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the legal establishment of the New Covenant with all the Ordinances of its Worship Hereon the other Covenant was disannulled and removed and not only the Covenant itself but all that System of Sacred Worship whereby it was administred This was not done by the making of the Covenant at first Yeal all this was superinduced into the Covenant as given out in a Promise and was consistent therewith When the New Covenant was given out only in the way of a Promise it did not introduce a Worship and Priviledges expressive of it Wherefore it was consistent with a form of Worship Rites and Ceremonies and those composed into a yoke of Bondage which belonged not unto it And as these being added after its giving did not overthrow its nature as a Promise so they were inconsistent with it when it was compleated
of Duty and Obedience we are told in the Scripture and find it by experience that of our selves we can do nothing Wherefore unless the Precept of the Covenant be founded in a Promise of giving grace and spiritual strength unto us whereby we may be enabled to perform those duties the Covenant can be of no benefit or advantage unto us And the want of this one consideration that every Covenant is founded in Promises and that the Promises give life unto the Precepts of it hath perverted the minds of many to suppose an ability in our selves of yielding Obedience unto those Precepts without Grace antecedently received to enable us thereunto which overthrows the nature of the New Covenant 2 As was observed we are all actually guilty of sin before this Covenant was made with us Wherefore unless there be a Promise given of the pardon of sin it is to no purpose to propose any new Covenant terms unto us For the wages of sin is death and we having sinned must die whatever we do afterwards unless our sins be pardoned This therefore must be proposed unto us as the foundation of the Covenant or it will be of none effect And herein lies the great difference between the Promises of the Covenant of Works and those of the Covenant of Grace The first were only concerning things future eternal Life and Blessedness upon the accomplishment of perfect Obedience Promises of present Mercy and Pardon it stood in need of none it was not capable of Nor had it any Promises of giving more Grace or supplies of it but man was wholly left unto what he had at first received Hence the Covenant was broken But in the Covenant of Grace all things are founded in Promises of present Mercy and continual supplies of Grace as well as of future Blessedness Hence it becomes to be ordered in all things and sure And this is the first thing that was to be declared namely that every Divine Covenant is established on Promises 2. These Promises are said to be better Promises The other Covenant had its Promises peculiar unto it with respect whereunto this is said to be established on better Promises It was indeed principally represented under a System of Precepts and those almost innumerable But it had its Promises also into the nature whereof we shall immediately enquire With respect therefore unto them is the New Covenant whereof the Lord Christ was the Mediator said to be established on better Promises That it should be founded in Promises was necessary from its general nature as a Covenant and more necessary from its especial nature as a Covenant of Grace That these Promises are said to be better Promises respects those of the Old Covenant But this is so said as to include all other degrees of comparison They are not only better than they but they are positively good in themselves and absolutely the best that God ever gave or will give unto the Church And what they are we must consider in our Progress And sundry things may be observed from these words 1. There is infinite Grace in every Divine Covenant inasmuch as it is established on Promises Infinite condescension it is in God that he will enter into Covenant with dust and ashes with poor Worms of the earth And herein lies the Spring of all Grace from whence all the streams of it do flow And the first expression of it is in laying the foundation of it in some undeserved Promises And this was that which became the Goodness and Greatness of his Nature the means whereby we are wrought to adhere unto him in Faith Hope Trust and Obedience until we come unto the enjoyment of him For that is the use of Promises to keep us in adherence unto God as the first Original and Spring of all Goodness and the ultimate satisfactory reward of our Souls 2 Cor. 7. 1. 2. The Promises of the Covenant of Grace are better than those of any other Covenant as for many other Reasons so especially because the grace of them prevents any condition or qualification on our part I do not say the Covenant of Grace is absolute without conditions if by conditions we intend the duties of Obedience which God requireth of us in and by vertue of that Covenant But this I say the principal Promises thereof are not in the first place remunerative of our Obedience in the Covenant but efficaciously assumptive of us into Covenant and establishing or confirming in the Covenant The Covenant of Works had its Promises but they were all remunerative respecting an antecedent Obedience in us so were all those which were peculiar unto the Covenant of Sinai They were indeed also of Grace in that the Reward did infinitely exceed the merit of our Obedience But yet they all supposed it and the Subject of them was formally Reward only In the Covenant of Grace it is not so For sundry of the Promises thereof are the means of our being taken into Covenant of our entring into Covenant with God The first Covenant absolutely was established on Promises in that when men were actually taken into it they were encouraged unto Obedience by the Promises of a future Reward But these Promises namely of the pardon of sin and writing of the Law in our hearts which the Apostle expresly insisteth upon as the peculiar Promises of this Covenant do take place and are effectual antecedently unto our Covenant Obedience For although Faith be required in order of nature antecedently unto our actual receiving of the pardon of sin yet is that Faith itself wrought in us by the Grace of the Promise and so its precedency unto pardon respects only the Order that God hath appointed in the communication of the benefits of the Covenant and intends not that the pardon of sin is the reward of our Faith This entrance hath the Apostle made into his Discourse of the two Covenants which he continues unto the end of the Chapter But the whole is not without its difficulties Many things in particular will occur unto us in our progress which may be considered in their proper places In the mean time there are some things in general which may be here discoursed by whose determination much light will be communicated unto what doth ensue First therefore the Apostle doth evidently in this place dispute concerning two Covenants or two Testaments comparing the one with the other and declaring the disannulling of the one by the introduction and establishment of the other What are these two Covenants in general we have declared namely that made with the Church of Israel at Mount Sinai and that made with us in the Gospel not as absolutely the Covenant of Grace but as actually established in the death of Christ with all the worship that belongs unto it Here then ariseth a difference of no small importance namely whether these are indeed two distinct Covenants as to the essence and substance of them or only different ways of the
dispensation and administration of the same Covenant And the reason of the difficulty lieth herein We must grant one of these three things 1 That either the Covenant of Grace was in force under the Old Testament or 2 That the Church was saved without it or any benefit by Jesus Christ who is the Mediator of it alone or 3 That they all perished everlastingly And neither of the two latter can be admitted Some indeed in these latter days have revived the old Pelagian imagination that before the Law men were saved by the conduct of natural light and reason and under the Law by the directive Doctrines Precepts and Sacrifices thereof without any respect unto the Lord Christ or his Mediation in another Covenant But I shall not here contend with them as having elsewhere sufficiently refuted these imaginations Wherefore I shall take it here for granted that no man was ever saved but by vertue of the New Covenant and the Mediation of Christ therein Suppose then that this New Covenant of Grace was extant and effectual under the Old Testament so as the Church was saved by vertue thereof and the Mediation of Christ therein how could it be that there should at the same time be another Covenant between God and them of a different nature from this accompanied with other Promises and other Effects On this consideration it is said that the two Covenants mentioned the New and the Old were not indeed two distinct Covenants as unto their essence and substance but only different administrations of the same Covenant called two Covenants from some different outward Solemnities and Duties of worship attending of them To clear this it must be observed 1. That by the Old Covenant the original Covenant of Works made with Adam and all Mankind in him is not intended For this is undoubtedly a Covenant different in the essence and substance of it from the New 2. By the New Covenant not the New Covenant absolutely and originally as given in the first Promise is intended but in its compleat Gospel-administration when it was actually established by the death of Christ as administred in and by the Ordinances of the New Testament This with the Covenant of Sinai were as most say but different administrations of the same Covenant But on the other hand there is such express mention made not only in this but in sundry other places of the Scripture also of two distinct Covenants or Testaments and such different Natures Properties and Effects ascribed unto them as seem to constitute two distinct Covenants This therefore we must inquire into and shall first declare what is agreed unto by those who are sober in this matter though they differ in their judgments about this question Whether two distinct Covenants or only a twofold administration of the same Covenant be intended And indeed there is so much agreed on as that what remains seems rather to be a difference about the expression of the same Truth than any real contradiction about the things themselves For 1. It is agreed that the way of Reconciliation with God of justification and salvation was always one and the same and that from the giving of the first Promise none was ever justified or saved but by the New Covenant and Jesus Christ the Mediator thereof The foolish imagination before-mentioned that men were saved before the giving of the Law by following the guidance of the light of nature and after giving of the Law by obedience unto the directions thereof is rejected by all that are sober as destructive of the Old Testament and the New 2. That the Writings of the Old Testament namely the Law Psalms and Prophets do contain and declare the Doctrine of Justification and Salvation by Christ this the Church of old believed and walked with God in the Faith thereof This is undeniably proved in that the Doctrine mentioned is frequently confirmed in the New Testament by Testimonies taken out of the Old 3. That by the Covenant of Sinai as properly so called separated from its figurative relation unto the Covenant of Grace none was ever eternally saved 4. That the use of all the Institutions whereby the Old Covenant was administred was to represent and direct unto Jesus Christ and his Mediation These things being granted the only way of life and salvation by Jesus Christ under the Old Testament and the New is secured which is the substance of the Truth wherein we are now concerned On these grounds we may proceed with our enquiry The judgment of most Reformed Divines is that the Church under the Old Testament had the same Promise of Christ the same Interest in him by Faith Remission of Sins Reconciliation with God Justification and Salvation by the same way and means that Believers have them all under the New And whereas the essence and the substance of the Covenant consists in these things they are not to be said to be under another Covenant but only a different administration of it But this was so different from that which is established in the Gospel after the coming of Christ that it hath the appearance and name of another Covenant And the differences between these two Administrations may be reduced unto the ensuing Heads 1. It consisted in the way and manner of the declaration of the mystery of the Love and Will of God in Christ of the work of Reconciliation and Redemption with our justification by Faith For herein the Gospel wherein Life and Immortality are brought unto light doth in plainness clearness and evidence much excel the administration and declaration of the same Truths under the Law And the greatness of the priviledge of the Church herein is not easily expressed For hereby with open face we behold the glory of God in a glass and are changed into the same image 2 Cor. 3. 18. The man whose eyes the Lord Christ opened Mark 8. 23 24. represents these two states When he first touched him his eyes were opened and he saw but he saw nothing clearly whence when he looked he said I see men as trees walking ver 24. But upon his second touch he saw every man clearly ver 25. They had their sight under the Old Testament and the Object was proposed unto them but at a great distance with such an interposition of Mists Clouds and Shadows as that they saw men like trees walking nothing clearly and perfectly But now under the Gospel the Object which is Christ being brought near unto us and all Clouds and Shadows being departed we do or may see all things clearly When a Traveller in his way on Downs or Hills is encompassed with a thick Mist and Fog though he be in his way yet he is uncertain and nothing is presented unto him in its proper shape and distance things near seem to be afar off and things afar off to be near and every thing hath though not a false yet an uncertain appearance Let the Sun break forth and scatter the Mists and
to have been a distinct Covenant and not a meer administration of the Covenant of Grace 1. This Covenant called the Old Covenant was never intended to be of itself the absolute Rule and Law of Life and Salvation unto the Church but was made with a particular design and with respect unto particular ends This the Apostle proves undeniably in this Epistle especially in the Chapter foregoing and those two that follow Hence it follows that it could abrogate or disannul nothing which God at any time before had given as a general Rule unto the Church For that which is particular cannot abrogate any thing that was general and before it as that which is general doth abrogate all antecedent particulars as the New Covenant doth abrogate the Old And this we must consider in both the instances belonging hereunto For 1. God had before given the Covenant of Works or perfect Obedience unto all Mankind in the Law of Creation But this Covenant at Sinai did not abrogate or disannual that Covenant nor any way fulfill it And the reason is because it was never intended to come in the place or room thereof as a Covenant containing an entire Rule of all the Faith and Obedience of the whole Church God did not intend in it to abrogate the Covenant of Works and to substitute this in the place thereof Yea in sundry things it reinforced established and confirmed that Covenant For 1. It revived decIared and expressed all the Commands of that Covenant in the Decalogue For that is nothing but a Divine Summary of the Law written in the heart of man at his Creation And herein the dreadful manner of its delivery or promulgation with its Writings in Tables of Stone are also to be considered For in them the nature of that first Covenant with its inexorableness as unto perfect Obedience was represented And because none could answer its demands or comply with it therein it was called the Ministration of Death causing fear and bondage 2 Cor. 3. 7. 2. It revived the Sanction of the first Covenant in the Curse or Sentence of Death which it denounced against all Transgressors Death was the penalty of the transgression of the first Covenant In the day thou eatest thou shalt die the death And this Sentence was revived and represented anew in the Curse wherewith this Covenant was ratified Cursed be he that confirmeth not all the words of this Law to do them Deut. 27. 26. Gal. 3. 10. For the design of God in it was to bind a sense of that Curse on the Consciences of men until he came by whom it was taken away as the Apostle declares Gal. 3. 14 15 16. 3. It revived the Promise of that Covenant that of eternal Life upon perfect Obedience So the Apostle tells us that Moses thus describeth the Righteousness of the Law that the man which doth these things shall live by them Rom. 10. 5. as he doth Lev. 18. 5. Now this is no other but the Covenant of Works revived Nor had this Covenant of Sinai any Promise of eternal Life annexed unto it as such but only the Promise inseparable from the Covenant of Works which it revived saying Do this and live Hence it is that when our Apostle disputeth against Justification by the Law or by the Works of the Law he doth not intend the Works peculiar unto the Covenant of Sinai such as were the Rites and Ceremonies of the Worship then instituted but he intends also the Works of the first Covenant which alone had the Promise of Life annexed unto them And hence it follows also that it was not a New Covenant of Works established in the place of the Old for the absolute Rule of Faith and Obedience unto the whole Church for then would it have abrogated and taken away that Covenant and all the sorce of it which it did not 2. The other instance is in the Promise This also went before it neither was it abrogated or disannulled by the introduction of this Covenant This Promise was given unto our first Parents immediately after the entrance of sin and was established as containing the only way and means of the Salvation of Sinners Now this Promise could not be abrogated by the introduction of this Covenant and a new way of Justification and Salvation be thereby established For the Promise being given out in general for the whole Church as containing the way appointed by God for Righteousness Life and Salvation it could not be disannulled or changed without a change and alteration in the counsels of him with whom is no variableness or shadow of turning Much less could this be effected by a particular Covenant such as that was when it was given as a general and eternal Rule But whereas there was an especial Promise given unto Abraham in the Faith whereof he became the Father of the Faithful he being their Progenitor it should seem that this Covenant did wholly disannul or supersede that Promise and take off the Church of his Posterity from building on that foundation and to fix them wholly on this New Covenant now made with them So saith Moses The Lord made not this Covenant with our Fathers but with us even us who are all of us alive here this day Deut. 5. 3. God made not this Covenant on Mount Sinai with Abraham Isaac and Jacob but with the People then present and their Posterity as he declares Deut. 29. 14 15. This therefore should seem to take them off wholly from that Promise made to Abraham and so to disannul it But that this it did not nor could do the Apostle strictly proves Gal. 3. 17 18 19 20 21 22. Yea it did divers ways establish that Promise both as first given and as afterwards confirmed with the Oath of God unto Abraham two especially 1. It declared the impossibility of obtaining Reconciliation and Peace with God any other way but by the Promise For representing the Commands of the Covenant of Works requiring perfect sinless Obedience under the Penalty of the Curse it convinced men that this was no way for Sinners to seek for Life and Salvation by And herewith it so urged the Consciences of men that they could have no rest nor peace in themselves but what the Promise would afford them whereunto they saw a necessity of betaking themselves 2. By representing the ways and means of the Accomplishment of the Promise and of that whereon all the efficacy of it unto the Justification and Salvation of Sinners doth depend This was the Death Bloodshedding Oblation or Sacrifice of Christ the promised Seed This all its Offerings and Ordinances of Worship directed unto as his Incarnation with the Inhabitation of God in his Humane Nature was typed by the Tabernacle and Temple Wherefore it was so far from disannulling the Promise or diverting the minds of the People of God from it that by all means it established it and lead unto it But 3. It will be said as was before observed that
the Church of Rome do commonly place this difference in three things 1. In the Promises of them which in the Old Covenant were temporal onely in the New spiritual and heavenly 2. In the Precepts of them which under the Old required onely external Obedience designing the righteousness of the outward man under the New they are internal respecting principally the inner man of the heart 3. In their Sacraments For these under the Old Testament were only outwardly figurative but those of the New are operative of Grace But these things do not express much if any thing at all of what the Scripture placeth this difference in And besides as by some of them explained they are not true especially the two latter of them For I cannot but somewhat admire how it came into the heart or mind of any man to think or say that God ever gave a Law or Laws Precept or Precepts that should respect the outward man onely and the regulation of external duties A thought of it is contrary unto all the essential Properties of the Nature of God and meet only to ingenerate apprehensions of him unsuited unto all his glorious excellencies The life and foundation of all the Laws under the Old Testament was Thou shalt love the Lord thy God with all thy Soul without which no outward Obedience was ever accepted with him And for the third of the supposed differences neither were the Sacraments of the Law so barely figurative but that they did exhibit Christ unto Believers for they all drank of the spiritual Rock which Rock was Christ nor are those of the Gospel so operative of Grace but that without Faith they are useless unto them that do receive them The things wherein this difference doth consist as expressed in the Scripture are partly circumstantial and partly substantial and may be reduced unto the Heads ensuing 1. These two Covenants differ in the circumstance of time as to their promulgation declaration and establishment This difference the Apostle expresseth from the Prophet Jeremiah in the 9th verse of this Chapter where it must be more fully spoken unto In brief the first Covenant was made at the time that God brought the children of Israel out of Egypt and took its date from the third month after their coming up from thence Exod. 19. Chap. 24. From what is reported in the latter place wherein the people give their actual consent unto the terms of it it began its formal obligation as a Covenant And we must afterwards enquire when it was abrogated and ceased to oblige the Church The New Covenant was declared and made known in the latter days Heb. 1. 1. in the dispensation of the fulness of time Eph. 1. 10. And it took date as a Covenant formally obliging the whole Church from the Death Resurrection Ascension of Christ and sending of the Holy Ghost I bring them all into the Epocha of this Covenant because though principally it was established by the first yet was it not absolutely obligatory as a Covenant until after the last of them 2. They differ in the circumstance of place as to their promulgation which the Scripture also taketh notice of The first was declared in Mount Sinai the manner whereof and the station of the people in receiving the Law I have in my Exercitations unto the first Part of this Exposition at large declared and thither the Reader is referred Exod. 19. 18. The other was declared on Mount Sinai and the Law of it went forth from Jerusalem Isa. 2. 2. This difference with many remarkable instances from it our Apostle insists on Gal. 4. 24 25 26. These are the two Covenants the one from Mount Sinai which gendreth unto bondage which is Agar That is Agar the Bondwoman whom Abraham took before the Heir of Promise was born was a Type of the Old Covenant given on Sinai before the introduction of the New or the Covenant of Promise For so he adds For this Agar is Mount Sinai in Arabia and answereth unto Jerusalem that now is and is in bondage with her children This Mount Sinai when the Old Covenant was given and which was represented by Agar is in Arabia cast quite out of the Verge and Confines of the Church And it answereth or is placed in the same Series Rank and Order with Jerusalem namely in the opposition of the two Covenants For as the New Covenant the Covenant of Promise giving freedom and liberty was given at Jerusalem in the Death and Resurrection of Christ with the Preaching of the Gospel which ensued thereon so the Old Covenant that brought the People into Bondage was given at Mount Sinai in Arabia 3. They differ in the manner of their promulgation and establishment There were two things remarkable that accompanied the Solemn Declaration of the first Covenant 1. The dread and terror of the outward appearance on Mount Sinai which filled all the People yea Moses himself with fear and trembling Hebr. 12. 18 19 20 21. Exod. 19. 16. Chap. 20. 18 19. Together herewith was a Spirit of Fear and Bondage administred unto all the People so as that they chose to keep at a distance and not draw nigh unto God Deut. 5 23 24 25 26 27. 2. That it was given by the ministry and disposition of Angels Acts 7. 13. Gal. 3. 19. Hence the People was in a sense put in subjection unto Angels and they had an authoritative ministry in that Covenant The Church that then was was put into some kind of subjection unto Angels as the Apostle plainly intimates Hebr. 2. 5. Hence the worshipping or adoration of Angels began among the People Col. 2. 18. Which some with an addition unto their Folly and Superstition would introduce into the Christian Church wherein they have no such authoritative Ministry as they had under the Old Covenant Things are quite otherwise in the promulgation of the New Covenant The Son of God in his own Person did declare it This he spake from heaven as the Apostle observes in opposition unto the giving of the Law on the earth Hebr. 12. 25. yet did he speak on the earth also the mystery whereof himself declares John 3. 13. And he did all things that belong unto the establishment of this Covenant in a spirit of meekness and condescension with the highest evidence of love grace and compassion encouraging and inviting the weary the burdened the heavy and laden to come unto him And by his Spirit he makes his Disciples to carry on the same work until the Covenant was fully declared Hebr. 2. 3. see John 1. 17 18. And the whole Ministry of Angels in the giving of this Covenant was meerly in a way of service and obedience unto Christ and they owned themselves the Fellow-servants only of them that have the testimony of Jesus Rev. 19. 10. So that this world to come as it was called of old was no way put in subjection unto them 4. They differ in their Mediators The Mediator of the
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4 The property of it it is a New Covenant 1. He who gives this Testimony is included in tht word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he saith For finding fault with them he saith He who complains of the People for breaking the Old Covenant promiseth to make the New So in the next Verse it is expressed Saith the Lord. The Ministry of the Prophet was made use of in the declaration of these words and things but they are properly his words from whom they are by immediate inspiration 1. He saith that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Lord is the formal object of our faith and obedience Hereinto are they to be refered herein do they acquiesce and in nothing else will they so do All other foundations of Faith as thus saith the Pope or thus saith the Church or thus said our Ancestors are all but delusions Thus saith the Lord gives rest and peace 2. There is the Note of Introduction calling unto attendance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold It is always found eminent either in itself or in some of its circumstances that is thus performed For the word calls for a more than ordinary diligence in the consideration of an attention unto what is proposed And it was needful to signalize this Promise for the People unto whom it was given were very difficultly drawn from their adherence unto the Old Covenant which was inconsistent with that now promised And there seems to be somewhat more intimated in this word besides a call unto especial attention And that is that the thing spoken of is plainly proposed unto them concerned so as that they may look upon it and behold it clearly and speedily And so is this New Covenant here proposed so evidently and plainly both in the entire nature and properties of it that unless men wilfully turn away their eyes they cannot but see it 2. Where God placeth a Note of Observation and Attention we should carefully fix our Faith and Consideration God sets not any of his marks in vain And if upon the first view of any place or thing so signalized the evidence of it doth not appear unto us we have a sufficient call unto farther diligence in our enquiry And if we are not wanting unto our Duty we shall discover some especial impression of Divine Excellency or another upon every such thing or place 3. The things and concernments of the New Covenant are all of them Objects of the best of our consideration As such are they here proposed and what is spoken of the declaration of the nature of this Covenant in the next Verse is sufficient to confirm this Observation 3. The time is prefixed for the accomplishment of this Promise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The days come Known unto God are all his works from the foundation of the world and he hath determined the times of their accomplishment As to the particular precise times or seasons of them whilest they are future he hath reserved them unto himself unless where he hath seen good to make some especial Revelation of them So he did of the times of the sojourning of the children of Israel in Egypt of the Babylonish Captivity and of the coming of the Messiah after the return of the People Dan. 9. But from the giving of the first Promise wherein the foundation of the Church was laid the accomplishment of it is frequently referred unto the latter days See our Exposition on Chap. 1. ver 1. Hence under the Old Testament the days of the Messiah were called the world to come as we have shewed Chap. 2. 5. And it was a Periphrasis of him that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 11. 3. He that was to come And the Faith of the Church was principally exercised in the expectation of his coming And this time is here intended And the expression in the Original is in the Present Tense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The days coming not the days that come but the days come And two things are denoted thereby 1. The near approach of the days intended The time was now hastening apace and the Church was to be awaken'd unto the expectation of it And this accompanied with their earnest desires and prayers for it which were the most acceptable part of the Worship of God under the Old Testament 2. A certainty of the thing itself was hereby fixed in their minds Long expectation they had of it and now stood in need of new security especially considering the tryal they were falling into in the Babylonish Captivity For this seemed to threaten a defeat of the Promise in the casting away of the whole Nation The manner of the expression is suited to confirm the Faith of them that were real Believers among them against such fears Yet we must observe that from the giving of this Promise unto the accomplishment of it was near 600 years And yet about 90 years after the Prophet Malachi speaking of the same season affirms That the Lord whom they sought should suddenly come unto his Temple Mal. 3. 1. Ob. There is a time limited and fixed for the accomplishment of all the Promises of God and all the Purposes of his Grace towards the Church See Hab. 2. 3 4. And the Consideration hereof is very necessary unto Believers in all Ages 1. To keep up their hearts from desponding when difficulties against their accomplishment do arise and seem to render it impossible Want hereof hath turn'd aside many from God and caused them to cast their lot and portion into the world 2 To preserve them from putting themselves on any irregular ways for their accomplishment 3 To teach them to search diligently into the wisdom of God who hath disposed times and seasons as unto his own glory so unto the tryal and real benefit of the Church 4. The Subject matter of the Promise given is a Covenant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The LXX render it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Testament And that is more proper in this place than a Covenant For if we take Covenant in a strict and proper sense it hath indeed no place between God and man For a Covenant strictly taken ought to proceed on equal terms and a proportionate consideration of things on both sides But the Covenant of God is founded on Grace and consists essentially in a free undeserved Promise And therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Covenant is never spoken of between God and man but on the part of God it consists in a free Promise or a Testament And a Testament which is the proper signification of the word here used by the Apostle is suited unto this place and nothing else For 1 Such a Covenant is intended as is ratified and confirmed by the death of him that makes it And this is properly a Testament For this Covenant was confirmed by the death of Christ and that both as it was the death
of the Testator and as it was accompanied with the blood of a Sacrifice whereof we must treat afterwards at large if God will 2 It is such a Covenant as wherein the Covenanter he that makes it bequeatheth his Goods unto others in the way of a Legacy For this is done by Christ herein as we must also declare afterwards Wherefore our Saviour calls this Covenant the New Testament in his Blood This the word used by the Apostle doth properly signifie and it is evident that he intends not a Covenant absolutely and strictly so taken With respect hereunto the first Covenant is usually called the Old Testament For we intend not thereby the Books of Scripture or Oracles of God committed unto the Church of the Jews which yet as we have observed are once called the Old Testament 2 Cor. 3. 14. but the Covenant that God made with the Church of Israel at Sinai whereof we have spoken at large And this was called a Testament for three Reasons 1. Because it was confirmed by death that is the death of the Sacrifices that were slain and offered at its solemn establishment So faith our Apostle The first Testament was not dedicated without blood Chap. 9. 15. But there is more required hereunto for even a Covenant properly and strictly so called may be confirmed with Sacrifices Wherefore 2. God did therein make over and grant unto the Church of Israel the good things of the Land of Canaan with the Priviledges of his Worship 3. The principal Reason of this denomination the Old Testament is taken from its being typically significative of the Death and Legacy of the great Testator as we have shewed We have treated somewhat before concerning the Nature of the New Testament as considered in distinction from and opposition unto the Old I shall here only briefly consider what concurreth unto the constitution of it as it was then future when this Promise was given and as it is here promised And three things do concur hereunto 1. A Recapitulation Collection and Confirmation of all the Promises of Grace that had been given unto the Church from the beginning even all that was spoken by the mouth of the holy Prophets that had been since the world began Luke 1. 70. The first Promise contained in it the whole essence and substance of the Covenant of Grace All those afterwards given unto the Church on various occasions were but explications and confirmations of it In the whole of them there was a full declaration of the wisdom and love of God in sending his Son and of his grace unto Mankind thereby And God solemnly confirmed them with his Oath namely that they should be all accomplished in their appointed season Whereas therefore the Covenant here promised included the sending of Christ for the accomplishment of those Promises they are all gathered into one head therein It is a constellation of all Promises of Grace 2. All these Promises were to be reduced into an actual Covenant or Testament two ways 1. In that as unto the accomplishment of the grace principally intended in them they received it in the sending of Christ and as to the confirmation and establishment of them for the communication of grace unto the Church they received it in the death of Christ as a Sacrifice of Agreement or Attonement 2. They are established as the Rule and Law of Reconciliation and Peace between God and man This gives them the nature of a Covenant For a Covenant is the solemn expression of the terms of Peace between various Parties with the confirmation of them 3. They are reduced into such form of Law as to become the only Rule of the Ordinances of Worship and Divine Service required of the Church Nothing unto these ends is now presented unto us or required of us but what belongeth immediately unto the administration of this Covenant and the grace thereof But the Reader must consult what hath been discoursed at large unto this purpose on the 6th verse And we may see from hence what it is that God here promiseth and foretelleth as that which he would do in the days that were coming For whereas they had the Promise before and so virtually the grace and mercy of the New Covenant it may be enquired what is yet wanting that should be promised solemnly under the name of a Covenant For the full resolution of this question I must as before refer the Reader unto what hath been discoursed at large about the two Covenants and the difference between them on ver 6. Here we may briefly name some few things sufficient unto the exposition of this place As 1. All those Promises which had before been given out unto the Church from the beginning of the world were now reduced into the form of a Covenant or rather of a Testament The name of a Covenant is indeed sometimes applied unto the Promises of Grace before or under the Old Testament But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word used in all those places denoteth only a free gratuitous Promise Gen. 9. 9. Chap. 17. 4. But they were none of them nor all of them together reduced into the form of a Testament which they could not be but by the death of the Testator And what blessed Priviledges and Benefits were included herein hath been shewed before and must yet further be insisted on in the Exposition of the 9th Chapter if God permit 2. There was another Covenant superadded unto the Promises which was to be the immediate Rule of the Obedience and Worship of the Church And according unto their observance of this superadded Covenant they were esteemed to have kept or broken Covenant with God This was the Old Covenant in Sinai as hath been declared Wherefore the Promises could not be in the form of a Covenant unto the People inasmuch as they could not be under the power of two Covenants at once and those as it afterwards appeared absolutely inconsistent For this is that which our Apostle proves in this place namely That where the Promises were brought into the form and had the use of a Covenant unto the Church the former Covenant must needs disappear or be disannulled Only they had their place and efficacy to convey the benefits of the grace of God in Christ unto them that did believe but God here foretelleth that he will give them such an order and efficacy in the administration of his grace as that all the fruits of it by Jesus Christ shall be bequeathed and made over unto the Church in the way of a Solemn Covenant 3. Notwithstanding the Promises which they had received yet the whole System of their Worship sprang from and related unto the Covenant made at Sinai But now God promiseth a new state of spiritual Worship relating only unto the Promises of grace as brought into the form of a Covenant The New Covenant as recollecting into one all the Promises of Grace given from the foundation of the World accomplished in the actual
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
the Old Testament or dispensation of the Old Covenant Such a time there was appointed unto it in the counsel of God during this season things fell out as described ver 9. The certain period fixed unto these days is called by our Apostle the time of Reformation Chap. 9. 10. After those days that is in or at their expiration when they were coming unto their end whereby the first Covenant waxed old and decayed God would make this Covenant with them And although much was done towards it before those days came absolutely unto an end and did actually expire yet is the making of it said to be after those days because being made in the wane and declension of them it did by its making put a full and final end unto them This in general was the time here designed for the making and establishing of the New Covenant But we must yet farther enquire into the precise time of the accomplishment of this Promise And I say the whole of it cannot be limited unto any one season absolutely as though all that was intended in Gods making of this Covenant did consist in any one individual act The making of the Old Covenant with the Fathers is said to be in the day wherein God took them by the hand to bring them out of the Land of Egypt During the season intended there were many things that were preparatory to the making of that Covenant or to the solemn establishment of it So was it also in the making of the New Covenant It was gradually made and established and that by sundry Acts preparatory for it or confirmatory of it And there are six degrees observable in it 1. The first peculiar entrance into it was made by the Ministry of John the Baptist. Him had God raised to send under the name in the spirit and power of Elijah to prepare the way of the Lord Mal. 4. Hence is his Ministry called the beginning of the Gospel Mark 1. 1 2. Until his coming the People were bound absolutely and universally unto the Covenant in Horeb without alteration or addition in any Ordinance of Worship But his Ministry was designed to prepare them and to cause them to look out after the accomplishment of this promise of making the New Covenant Mal. 4. 4 5 6. And those by whom his Ministry was despised did reject the counsel of God against themselves that is unto their ruine and made themselves liable to that utter excision with the Threatnings whereof the Writings of the Old Testament are closed Mal. 4. 6. He therefore called the People off from resting in or trusting unto the Priviledges of the first Covenant Mat. 3. 8 9 10. preached unto them a Doctrine of Repentance and instituted a new Ordinance of Worship whereby they might be initiated into a new state or condition a new Relation unto God And in his whole Ministry he pointed at directed and gave Testimony unto him who was then to come to establish this New Covenant This was the beginning of the accomplishment of this Promise 2. The coming in the Flesh and personal Ministry of our Lord Jesus Christ himself was an eminent advance and degree therein The dispensation of the Old Covenant did yet continue For he himself as made of a Woman was made under the Law yielding Obedience unto it observing all its Precepts and Institutions But his coming in the Flesh laid an Axe unto the Root of that whole dispensation For therein the main end that God designed thereby towards that People was accomplished The interposition of the Law was now to be taken away and the Promise to become all unto the Church Hence upon his Nativity this Covenant was proclaimed from Heaven as that which was immediately to take place Luk. 2. 13 14. But it was more fully and evidently carried on in and by his personal Ministry The whole doctrine thereof was preparatory unto the immediate introduction of this Covenant But especially there was therein and thereby by the truth which he taught by the manner of his teaching by the miracles which he wrought in conjunction with an open accomplishment of the Prophesies concerning him evidence given that he was the Messiah the Mediator of the New Covenant Herein was a declaration made of the Person in and by whom it was to be established and therefore he told them That unless they believed it was he who was so promised they should dye in iheir sins 3. The way for the introduction of this Covenant being thus prepared it was solemnly enacted and confirmed in and by his death For herein he offered that Sacrifice to God whereby it was established And hereby the Promise properly became 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Testament as our Apostle proves at large Chap. 9. 14 15 16. And he declares in the same place that it answered those Sacrifices whose blood was sprinkled on the People and the Book of the Law in the confirmation of the first Covenant which things must be treated of afterwards This was the Center wherein all the Promises of Grace did meet and from whence they derived their efficacy From henceforward the Old Covenant and all its administrations having received their full accomplishment did abide only in the patience of God to be taken down and removed out of the way in his own time and manner For really and in themselves their force and authority did then cease and was taken away See Eph. 2. 14 15 16. Col. 2. 14 15. But our obligation unto Obedience and the observance of Commands though formally and ultimately it be resolved into the Will of God yet immediately it respects the Revelation of it by which we are directly obliged Wherefore although the causes of the removal of the Old Covenant had already been applied thereunto yet the Law and its Institutions were still continued not only lawful but useful unto the Worshippers until the Will of God concerning their abrogation was fully declared 4. This New Covenant had the complement of its making and establishment in the Resurrection of Christ. For in order hereunto the Old was to have its perfect end God did not make the first Covenant and therein revive represent and confirm the Covenant of Works with the Promise annexed unto it meerly that it should continue for such a season and then die of its self and be arbitrarily removed But that whole dispensation had an end which was to be accomplished and without which it was not consistent with the wisdom or righteousness of God to remove it or take it away Yea nothing of it could be removed until all was fulfilled It was easier to remove Heaven and Earth than to remove the Law as unto its Right and Title to rule the Souls and Consciences of men before all was fulfilled And this end had two parts 1 The perfect fulfilling of the Righteousness which it required This was done in the Obedience of Christ the Surety of the New Covenant in the stead of them with whom
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
was a Covenant did consist 2. There was a Promise and Conveyance of an Inheritance unto them namely of the Land of Canaan with all the Priviledges of it God declared that the land was his and that he gave it unto them for an Inheritance And this Promise or Grant was made unto them without any consideration of their previous Obedience out of meer love and Grace The principal design of the Book of Deuteronomy is to inlay this Principle in the foundation of their obedience Now the free Grant and Donation of an Inheritance of the Goods of him that makes the Grant is properly a Testament A free disposition it was of the Goods of the Testator 3. There was in the confirmation of this Grant the intervention of Death The Grant of the Inheritance of the Land that God made was confirmed by death and the Blood of the Beasts offered in sacrifice whereof we must treat on v. 18 19 20. And although Covenants were confirmed by Sacrifices as this was so far as it was a Covenant namely with the Blood of them yet as in those Sacrifices death was comprised it was to confirm the Testamentary Grant of the Inheritance For death is necessary unto the Confirmation of a Testament which then could only be in Type and Representation the Testator himself was not to die for the establishment of a Typical Inheritance Wherefore the Apostle having discoursed before concerning the Covenant as it prescribed and required Obedience with Promises and Penalties annexed unto it He now treats of it as unto the Donation and Communication of Good things by it with the Confirmation of the Grant of them by death in which sense it was a Testament and not a Covenant properly so called And the arguing of the Apostle from this word is not only just and reasonable but without it we could never have rightly understood the Typical Representation that was made of the Death Blood and Sacrifice of Christ in the Confirmation of the New Testament as we shall see immediately This difficulty being removed we may proceed in the Exposition of the words That which first occurs is the Note of Connexion in the Conjunction And. But it doth not here as sometimes infer a Reason of what was spoken before but is emphatically expletive and denotes a progress in the present Argument As much as Also Moreover 2. There is the Ground of the ensuing Assertion or the manner of its Introduction For this cause Some say that it looks backward and intimates a Reason of what was spoken before or why it was necessary that our Consciences should be purged from dead works by the Blood of Christ namely because he was the Mediator of the new Covenant others say it looks forward and gives a reason why he was to be the Mediator of the new Testament namely that by the means of Death for the Transgressions c. It is evident that there is a reason rendred in these words of the necessity of the death and Sacrifice of Christ by which alone our Consciences may be purged from dead works And this reason is intended in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For this cause And this necessity of the death of Christ the Apostle proves both from the nature of his office namely that he was to be the Mediator of the new Covenant which being a Testament required the death of the Testator and from what was to be effected thereby namely the Redemption of Transgressions and the purchase of an eternal Inheritance Wherefore these are the things which he hath respect unto in these words For this cause But withal the Apostle in this verse enlargeth his discourse as designing to comprehend in it the whole dispensation of the will and Grace of God unto the Church in Christ with the Ground and Reason of it This reason he layeth down in this verse giving an account of the effects of it in those that follow Hereunto respect is had in this expression For the exposition of the words themselves that is the declaration of the mind of the Holy Ghost and nature of the things contained in them we must leave the order of the words and take that of the things themselves And the things ensuing are declared in them 1 That God designed an eternal Inheritance unto some persons 2 The way and manner of conveying a Right and Title thereunto was by promise 3 That the Persons unto whom this Inheritance is designed are those that are called 4 That there was an obstacle unto the enjoyment of this Inheritance which was Transgression against the first Covenant 5 That this obstacle might be removed and the Inheritance enjoyed God made a New Covenant because none of the Rites Ordinances or Sacrifices of the first Covenant could remove that Obstacle or expiate those Sins 6 The Ground of the Efficacy of the New Covenant unt o this End was That it had a Mediator an High Priest such as had been already described 7 The way and means whereby the Mediator of the New Covenant did expiate Sins under the Old was by death nor could it otherwise be done seeing this New Covenant being a Testament also required the death of the Testator 8 This Death of the Mediator of the new Testament did take away sins by the Redemption of them For the Redemption of Transgressions All which must be opened for the due Exposition of these words 1. God designed unto some an Eternal Inheritance And both the Reason of this grant with the nature of it must be enquired into 1 As unto the Reason of it God in our first Creation gave unto man whom he made his Son and Heir as unto things here below a great Inheritance of meer Grace and Bounty This Inheritance consisted in the use of all the Creatures here below in a just Title unto them and dominion over them Neither did it consist absolutely in these things but as they were a Pledge of the present favour of God and of mans future blessedness upon his Obedience This whole Inheritance man forfeited by sin God also took the forfeiture and ejected him out of the possession of it and utterly despoiled him of his Title unto it Nevertheless he designed unto some another Inheritance even that should not be lost that should be eternal It is altogether vain and foolish to seek for any other Cause or Reason of the preparation of this Inheritance and the designation of it unto any person but only his own Grace Bounty his sovereign Will and Pleasure What merit of it what means of attaining it could be found in them who were considered under no other Qualifications but such as had wofully rejected that Inheritance which before they were instated in And therefore is it called an Inheritance to mind us that the way whereby we come unto it is gratuitous Adoption and not purchase or merit 2 As unto the Nature of it it is declared in the Adjunct mentioned it is eternal
The Redemption or Expiation of Sins is confined unto those under the Old Testament whence it should seem that there is none made for those under the New Ans. The Emphasis of the Expression Sins under the Old Testament respect either the Time when the sins intended were committed or the Testament against which they were committed And the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will admit of either sense Take it in the first way and the Argument follows à fortiori as unto the Sins committed under the New Testament though there be no Expiation of Sins against it which properly are only final Unbelief and Impenitency For the Expiation intended is made by the Mediator of the New Testament And if he expiated the Sins that were under the first Testament that is of those who lived and dyed whil'st that Covenant was in force much more doth he do so for them who live under the Administration of that Testament whereof he is the Mediator For Sins are taken away by vertue of that Testament whereunto they do belong And it is with peculiar respect unto them that the blood of Christ is called the blood of the New Testament for the Redemption of Sins But yet more probably the meaning may be the Sins that were and are committed against that first Covenant or the Law and Rule of it For whereas that Covenant did in its Administration comprise the Moral Law which was the substance and foundation of it all Sins whatever have their form and nature with respect thereunto So Sins under the first Covenant are all Sins whatever For there is no Sin committed under the Gospel but it is a Sin against that Law which requires us to love the Lord our God with all our hearts and all our strength Either way the Sins of them who are called under the New Testament are included 2. It is enquired whether it is the Nature of the Sins intended that is respected or the Persons guilty of them also under that Testament The Syriac Translation avoids this difficulty by rendring the words of the Abstract the Redemption of Transgressions in the Concrete a Redeemer unto them who had transgressed That it is a certain sort of Sins that is intended Socinus was the first that invented And his invention is the foundation of the Exposition not only of Schlictingius but of Grotius also on this place Such Sins they say they are as for which no Expiation was to be made by the Sacrifices of the Law Sins of a greater Nature than could be expiated by them For they only made Expiation of some smaller Sins as Sins of Ignorance or the like But there is no respect unto the Persons of them who lived under that Testament whom they will not grant to be redeemed by the blood of Christ. Wherefore according unto them the difference between the Expiation of Sin by the Sacrifices of the Law and that by the Sacrifice of Christ doth not consist in their nature that the one did it only typically and in an external representation by the purifying of the flesh the other really and effectually but in this that the one expiated lesser Sins only the other greater also But there is nothing sound or consonant unto the Truth in this Interpretation of the words For 1 It proceeds on a false Supposition that there were Sins of the people not only presumptuous Sins and which had impenitency in them for which no Atonement was made nor Expiation of them allowed which is expresly contrary unto Lev. 16. 16 21. And whereas some offences were capital amongst them for which no Atonement was allowed to free the Sinner from death yet that belonged unto the Political Rule of the people and hindred not but that typically all sorts of Sins were to be expiated 2 It is contrary unto the express design of the Apostle For he had proved before by all sorts of Arguments that the Sacrifices of the Law could not expiate any Sin could not purge the Conscience from dead works that they made nothing perfect And this he speaks not of this or that Sin but of every Sin wherein the Conscience of a Sinner is concerned Chap. 10. 2. Hence two things follow First That they did not in and of themselves really expiate any one Sin small or great It was impossible saith the Apostle that they should do so Heb. 10. 4. only they sanctified to the purifying of the flesh which overthrows the foundation of this Exposition Secondly That they did typifie and represent the Expiation of all sorts of Sins whatever and made application of it unto their Souls For if it was so that there was no Atonement for their Sins that their Consciences were not purged from dead works nor themselves consummate but only had some outward purification of the flesh it cannot be but they must all eternally perish But that this was not their condition the Apostle proves from hence because they were called of God unto an eternal Inheritance as he had proved at large concerning Abraham Chap. 6. Hence he infers the necessity of the mediation and death of Christ as without the vertue whereof all the called under the first Covenant must perish eternally there being no other way to come to the Inheritance 3. Whereas the Apostle mentions only the Sins under the first Covenant as unto the time passed before the Exhibition of Christ in the flesh or the death of the Mediator of the New Testament what is to be thought of them who lived during that season who belonged not unto the Covenant but were strangers from it such as are described Eph. 4. 12. I answer The Apostle takes no notice of them and that because taking them generally Christ dyed not for them Yea that he did not so is sufficiently proved from this place Those who live and dye strangers from God's Covenant have no interest in the Mediation of Christ. Wherein the Redemption of these Transgressions did consist shall be declared in its proper place And we may observe 1. Such is the malignant Nature of Sin of all Transgression of the Law that unless it be removed unless it be taken out of the way no Person can enjoy the Promise of the Eternal Inheritance 2. It was the Work of God alone to contrive and it was the Effect of infinite Wisdom and Grace to provide a way for the removal of Sin that it might not be an everlasting Obstacle against the Communication of an Eternal Inheritance unto them that are called Fifthly We have declared the design of God here represented unto us who are the Persons towards whom it was to be accomplished and what lay in the way as an hindrance of it That which remains in the words is the way that God took and the means that he used for the removal of that hindrance and the effectual accomplishment of his design This in general was first the making of a New Testament He had fully proved before that this could not
be done by that Covenant against which the Sins were committed neither by the Priests nor Sacrifices nor any other Duties of it Therefore had he promised the Abolition of it because of its weakness and insufficiency unto this end as also the introduction of a new to supply its defects as we have seen at large in the Exposition of the foregoing Chapter For it became the Wisdom Goodness and Grace of God upon the removal of the other for its insufficiency to establish another that should be every way effectual unto his purpose namely the Communication of an Eternal Inheritance unto them that are called But then the Enquiry will be How this Covenant or Testament shall effect this end what is in it what belongs unto it that should be so effectual and by what means it might attain this end All these are declared in the words And Sixthly In general all this arose from hence that it had a Mediator and that the Lord Christ the Son of God was this Mediator The dignity of his Person and thereon both the Excellency and Efficacy of his Priestly Office whereunto alone respect is had in his being called here a Mediator he had abundantly before demonstrated Although the word in general be of a larger signification as we have declared on Chap. 8. 6. yet here it is restrained unto his Priestly Office and his acting therein For whereas he had treated of that alone in the foregoing Chapter here declaring the Grounds and Reasons of the necessity of it he says for this cause is he the Mediator And proceeding to shew in what sense he considers him as a Mediator doth it by his being a Testator and dying which belongs to his Priestly Office alone And the sole end which in this place he assigns unto his Mediatory Office is his death That by means of death Whereas therefore there were Sins committed under the first Covenant and against it and would have been so for ever had it continued which it was no way able so to take away as that the called might receive the Inheritance the Lord Christ undertook to be the Mediator of that Covenant which was provided as a Remedy against these Evils For herein he undertook to answer for and expiate all those Sins Whereas therefore Expiation of Sin is to be made by an Act towards God with whom alone Atonement is to be made so as that they may be pardoned the Mediation of Christ here intended is that whereby suffering death in our stead in the behalf of all that are called he made Atonement for Sin But moreover God had a further design herein He would not only free them that are called from that death which they deserved by their Sins against the first Covenant but give them also a Right and Title unto an Eternal Inheritance that is of Grace and Glory Wherefore the Procurement hereof also depends on the Mediation of Christ. For by his Obedience unto God in the discharge thereof he purchased for them this Inheritance and bequeathed it unto them as the Mediator of the New Testament The Provision of this Mediator of the New Testament is the greatest Effect of the infinite Wisdom Love and Grace of God This is the Center of his Eternal Counsels In the womb of this one Mercy all others are contained Herein will he be glorified unto Eternity 1 The first Covenant of Works was broken and disannulled because it had no Mediator 2 The Covenant at Sinai had no such Mediator as could expiate Sin Hence 3 Both of them became means of Death and Condemnation 4 God saw that in the making the New Covenant it was necessary to put all things into the hand of a Mediator that it also might not be frustrated 5 This Mediator was not in the first place to preserve us in the state of the New Covenant but to deliver us from the guilt of the breach of the former and the Curse thereon To make provision for this End was the Effect of Infinite Wisdom Seventhly The especial way and means whereby this Effect was wrought by this Mediator was by death Morte obita facta interveniente intercedente by means of death say we Death was the means that whereby the Mediator procured the Effect mentioned That which in the foregoing Verse is ascribed unto the Blood of Christ which he offered as a Priest is here ascribed unto his death as a Mediator For both these really are the same only in the one the thing it self is expressed it was death in the other the manner of it it was by blood in the one what he did and suffered with respect unto the Curse of the first Covenant it was death in the other the ground of his making Expiation for Sin by his death or how it came so to do namely not meerly as it was death or penal but as it was a voluntary Sacrifice or Oblation It was therefore necessary unto the End mentioned that the Mediator of the New Testament should dye not as the High Priests of old dyed a natural death for themselves but as the Sacrifice dyed that was slain and offered for others He was to dye that death which was threatned unto Transgressions against the first Covenant that is death under the Curse of the Law There must therefore be some great Cause and End why this Mediator being the onely begotten of the Father should thus dye This was say the Socinians that he might confirm the Doctrine that he taught He dyed as a Martyr not as a Sacrifice But 1 There was no need that he should dye unto that End For his Doctrine was sufficiently confirmed by the Scriptures of the Old Testament the Evidence of the Presence of God in him and the Miracles which he wrought 2 Notwithstanding their pretence they do not assign the Confirmation of his Doctrine unto his Death but unto his Resurrection from the dead Neither indeed do they allow any gracious Effect unto his death either towards God or men but only make it something necessarily antecedent unto what he did of that kind Nor do they allow that he acted any thing at all towards God on our behalf Whereas the Scripture constantly assigns our Redemption Sanctification and Salvation to the death and blood of Christ. These Persons 1 deny that of it self it hath any influence into them wherefore 2 they say that Christ by his death confirmed the New Covenant but hereby they intend nothing but what they do also in the former or the Confirmation of his Doctrine with an addition of somewhat worse For they would have him to confirm the Promises of God as by him declared and no more as though he were God's Surety to us and not a Surety for us unto God Neither do they assign this unto his Death but unto his Resurrection from the dead But suppose all this and that the death of Christ were in some sense useful and profitable unto these Ends which is all they plead
yet what use and advantage was it of with respect unto them that he should dye an accursed death under the Curse of the Law and a sense of God's displeasure Hereof the Socinians and those that follow them can yield no reason at all It would become these men so highly pretending unto reason to give an account upon their own Principles of the death of the onely begotten Son of God in the highest course and most intense Acts of Obedience that may be compliant with the wisdom holiness and goodness of God considering the kind of death that he dyed But what they cannot do the Apostle doth in the next words Eighthly The death of the Mediator of the New Testament was for the Redemption of Transgressions and for this End it was necessary Sin lay in the way of the enjoyment of the Inheritance which Grace had prepared It did so in the Righteousness and Faithfulness of God Unless it were removed the Inheritance could not be received The way whereby this was to be done was by Redemption The Redemption of Transgressions is the deliverance of the Transgressors from all the Evils they were subject unto on their account by the payment of a satisfactory price The words used to express it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will admit of no other signification Here it must answer the purging of Conscience by the blood of Christ. And he calls his life a Ransom or Price of Redemption And this utterly destroys the foundation of the Socinian Redemption and Expiation for Sin For they make it only a freedom from Punishment by an Act of Power Take off the covering of the words which they use in a sense foreign to the Scripture and their proper signification and their sense is expresly contradictory unto the sense and words of the Apostle He declares Christ to have been the High-Priest and Mediator of the New Testament in the same Acts and Duties They teach that he ceased to be a Mediator when he began to be a Priest He affirms that the Blood of Christ doth expiate Sins They that he doth it by an Act of Power in Heaven where there is no use of his Blood He says that his death was necessary unto and was the means or cause of the Redemption of Transgressions that is to be a price of Redemption or just Compensation for them They contend that no such thing is required thereunto And whereas the Scriptures do plainly assign the Expiation of Sin Redemption Reconciliation and Peace with God Sanctification and Salvation unto the Death and Blood-shedding of Christ They deny them all and every one to be in any sense Effects of it only they say it was an antecedent sign of the Truth of his Doctrine in his Resurrection and an antecedent condition of his Exaltation and Power which is to reject the whole Mystery of the Gospel Besides the particular Observations which we have made on the several passages of this Verse something may yet in general be observed from it As 1. A New Testament providing an Eternal Inheritance in Sovereign Grace the Constitution of a Mediator such a Mediator for that Testament in infinite Wisdom and Love the Death of that Testator for the Redemption of Transgressions to fulfil the Law and satisfie the Iustice of God with the communication of that Inheritance by Promise to be received by Faith in all them that are called are the substance of the Mystery of the Gospel And all these are with wonderful wisdom comprised by the Apostle in these words 2. That the Efficacy of the Mediation and Death of Christ extended it self unto all the called under the Old Testament is an evident Demonstration of his Divine Nature his Pre-existence unto all these things and the Eternal Covenant between the Father and him about them 3. The first Covenant did only forbid and Condemn Transgressions Redemption from them is by the New Testament alone 4. The Glory and Efficacy of the New Covenant and the Assurance of the Communication of an Eternal Inheritance by vertue of it depend hereon that it was made a Testament by the death of the Mediator which is farther proved in the following Verses VER XVI XVII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the death of him is declared shewed argued or proved Mors intercedat necesse est Necesse est mortem intercedere Ar. Necesse est mortem ferri which is not proper in the Latine Tongue however there is an emphasis in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more than is expressed by intercedo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of him that made it of the Testator 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in him that is dead in mortuis among them that are dead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vulg confirmatum est and so the Syriac ratum est more proper 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is no use profit or benefit in it Ar. nunquam valet quandoquidem nunquam valet nondum valet it is not yet of force For where a Testament is there must also of necessity be brought in the death of the Testator For a Testament is firm or ratified after men are dead otherwise it is of no force whil'st the Testator liveth There is not much more to be considered in these verses but only how the Observation contained in them doth promote and confirm the Argument which the Apostle insists upon Now this is to prove the necessity and use of the death of Christ from the Nature Ends and Use of the Covenant whereof he was the Mediator For it being a Testament it was to be confirmed with the death of the Testator This is proved in these Verses from the Notion of a Testament and the only use of it amongst men For the Apostle in this Epistle doth argue several times from such usages amongst men as proceeding from the Principles of Reason and Equity were generally prevalent among them So he doth in his discourse concerning the assurance given by the Oath of God Chap. 6. And here he doth the same from what was commonly agreed upon and suitable unto the reason of things about the nature and use of a Testament The things here mentioned were known to all approved by all and were the principal means of the preservation of Peace and Property in Humane Societies For although Testaments as unto their especial Regulation owe their original unto the Roman Civil Law yet as unto the substance of them they were in use amongst all Mankind from the foundation of the world For a Testament is the just determination of a Man's Will concerning what he will have done with his Goods after his decease Or it is the Will of him that is dead Take this power from men and you root up the whole foundation of all industry and diligence in the world For what man will labour to increase his substance if when
he dyes he may not dispose of it unto those which by Nature Affinity or other obligations he hath most respect unto Wherefore the foundation of the Apostles arguing from this usage amongst men is firm and stable Of the like nature is his observation that a Testament is of no force whil'st the Testator liveth the nature of the thing it self expounded by constant practice will admit no doubt of it For by what way soever a man disposeth of his Goods so as that it shall take effect whil'st he is alive as by Sale or Gift it is not a Testament nor hath any thing of the nature of a Testament in it For that is only the Will of a man concerning his Goods when he is dead These things being unquestionable we are only to consider whence the Apostle takes his Argument to prove the necessity of the death of Christ as he was the Mediator of the New Testament Now this is not meerly from the signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which yet is of consideration also as hath been declared but whereas he treats principally of the two Covenants it is the Affinity that is between a Solemn Covenant and a Testament that he hath respect unto For he speaks not of the death of Christ meerly as it was death which is all that is required unto a Testament properly so called without any consideration of what nature it is but he speaks of it also as it was a Sacrifice by the effusion of his blood which belongs unto a Covenant and is no way required unto a Testament Whereas therefore the word may signifie either a Covenant or a Testament precisely so called the Apostle hath respect unto both the significations of it And having in these Verses mentioned his death as the death of a Testator which is proper unto a Testament in the 14th Verse and those that follow he insists on his blood as a Sacrifice which is proper unto a Covenant But these things must be more fully explained whereby the difficulty which appears in the whole Context will be removed Unto the confirmation or ratification of a Testament that it may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sure stable and of force there must be death the death of the Testator But there is no need that this should be by blood the blood of the Testator or any other Unto the consideration of a Covenant blood was required the blood of the Sacrifice and death only consequentially as that which would ensue thereon but there was no need that it should be the blood or death of him that made the Covenant Wherefore the Apostle declaring the necessity of the death of Christ both as to the nature of it that it was really death and as to the manner of it that it was by the effusion of his blood and that from the consideration of the two Covenants the Old and the New Testament and what was required unto them he evinceth it by that which was essential unto them both in a Covenant as such and in a Testament precisely so called That which is most eminent and essential unto a Testament is that it is confirmed and made irrevocable by the death of the Testator And that which is the excellency of a Solemn Covenant whereby it is made firm and stable is that it was confirmed with the blood of Sacrifices as he proves in the instance of the Covenant made at Sinai v. 18 19 20 21 22. Wherefore whatever is excellent in either of these was to be found in the Mediator of the New Testament Take it as a Testament which upon the Bequeathment made therein of the Goods of the Testator unto the Heirs of Promise of Grace and Glory it hath the nature of and he dyed as the Testator whereby the Grant of the Inheritance was made irrevocable unto them Hereunto no more is required but his death without the consideration of the nature of it in the way of a Sacrifice Take it as a Covenant as upon the consideration of the Promises contained in it and the Prescription of Obedience it hath the nature of a Covenant though not of a Covenant strictly so called and so it was to be confirmed with the blood of the Sacrifice of himself which is the Eminency of the Solemn Confirmation of this Covenant And as his death had an Eminency above the death required unto a Testament in that it was by blood and in the Sacrifice of himself which it is no way necessary that the death of a Testator should be yet it fully answered the death of a Testator in that he truly dyed so had it an Eminency above all the ways of the confirmation of the Old Covenant or any other Solemn Covenant whatever in that whereas such a Covenant was to be confirmed with the blood of Sacrifices yet was it not required that it should be the blood of him that made the Covenant as here it was The consideration hereof solves all the appearing difficulties in the nature and manner of the Apostles Argument The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereunto respect is here had is as we have shewed of a large signification and various use And frequently it is taken for a free grant and disposition of things by promise which hath the nature of a Testament And in the Old Covenant there was a free grant and donation of the Inheritance of the Land of Canaan unto the people which belongs unto the nature of a Testament also Moreover both of them a Covenant and a Testament do agree in the general nature of their confirmation the one by blood the other by death Hereon the Apostle in the use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth diversly argue both unto the nature necessity and use of the death of the Mediator of the New Testament He was to dye in the confirmation of it as it was a Testament he being the Testator of it and he was to offer himself as a Sacrifice in his blood for the establishment of it as it had the nature of a Covenant Wherefore the Apostle doth not argue as some imagine meerly from the signification of the word whereby as they say that in the original is not exactly rendred And those who have from hence troubled themselves and others about the Authority of this Epistle have nothing to thank for it but their own ignorance of the design of the Apostle and the nature of his Argument And it were well if we all were more sensible of our own ignorance and more apt to acknowledge it when we meet with difficulties in the Scripture than for the most part we are Alas how short are our Lines when we come to fathom the depths of it How inextricable difficulties do appear sometimes in passages of it which when God is pleased to teach us are all pleasant and easie These things being premised to clear the scope and nature of the Apostles Argument we proceed unto a brief Exposition of
the words VER XVI For where a Testament is there must also of necessity be the death of the Testator THere are two things in the words 1 A Supposition of a Testament 2 What is required thereunto In the first there is 1 The Note of Inference 2 The Supposition it self The first is the Particle For. This doth not infer a Reason to ensue of what he had before affirmed which is the common use of that Illative but only the Introduction of an Illustration of it from what is the usage of Mankind in such cases on supposition that this Covenant is also a Testament For then there must be the death of the Testator as it is in all Testaments amongst men The Supposition it self is in those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Verb Substantive is wanting where a Testament is so it is by us supplied it may be not necessarily For the Expression of where a Testament is may suppose that the death of the Testator is required unto the making of a Testament which as the Apostle sheweth in the next Verse it is not but only unto its Execution In the case of a Testament namely that it may be executed is the meaning of the words where that is wherever Amongst all sorts of men living according unto the light of Nature and the conduct of Reason the making of Testaments is in use For without it neither can private Industry be encouraged nor publick Peace maintained Wherefore as was before observed the Apostle argueth from the common usage of mankind resolved into the Principles of Reason and Equity 2. What is required unto the Validity of a Testament and that is the death of the Testator And the way of the Introduction of this death unto the validity of a Testament is by being brought in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it enter namely after the ratifying of the Testament to make it of force or to give it operation The Testament is made by a living man but whil'st he lives it is dead or of no use That it may operate and be effectual death must be brought into the account This death must be the death of the Testator 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is he who disposeth of things who hath right so to do and actually doth it This in a Testament is the Testator And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have in the Greek the same respect unto one another as Testamentum and Testator in the Latine Wherefore if the New Covenant hath the nature of a Testament it must have a Testator and that Testator must dye before it can be of force and efficacy which is what was to be proved This is further confirmed VER XVII For a Testament is of force after men are dead otherwise it is of no strength at all whilest the Testator liveth IT is not of the making and constitution of a Testament but of the force and execution of it that he speaks And in these words he gives a Reason of the necessity of the death of the Testator thereunto And this is because the validity and efficacy of the Testament depends solely thereon And this reason he introduceth by the Conjunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For. A Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of force say we that is firm stable not to be disannull'd For if it be but a mans Testament yet if it be confirmed no man disannulleth or addeth thereunto Gal. 3. 15. It is ratified made unalterable so as that it must be executed according unto the mind of the Testator And it is so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among them that are dead after men are dead that is those who make the Testament For it is opposed unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whil'st the Testator liveth For Testaments are the Wills of dead men Living men have no Heirs And this sense is declared in those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quandoquidem quoniam seeing that otherwise say we without this accession unto the making of a Testament As yet it prevaileth not it is not of force for the actual distribution of the Inheritance or the Goods of the Testator Two things must yet farther be declared 1 What are the Grounds or general Reasons of this Assertion 2 Where lies the force of the Argument from it 1. The force of a Testament depends on the death of the Testator or the death of the Testator is required to make it effectual for these two Reasons 1 Because a Testament is no Act or Deed of a man whereby he presently and in the making of it conveys gives or grants any part of his possession unto another or others so as that it should immediately thereon cease to be his own and become the propriety of those others all such Instruments of Contract Bargain Sale or Deeds of Gift are of another nature they are not Testaments A Testament is only the signification of the Will of a man as unto what he will have done with his Goods after his death Wherefore unto the force and execution of it his death is necessary 2 A Testament that is only so is alterable at the pleasure of him that makes it whil'st he is alive Wherefore it can be of no force whil'st he is so for that he may change it or disannul it when he pleaseth The foundation therefore of the Apostles Argument from this usage amongst men is firm and stable 2. Whereas the Apostle argueth from the Proportion and Similitude that is between this New Testament or Covenant and the Testaments of men we may consider what are the things wherein that Similitude doth consist and shew also wherein there is a dissimilitude whereunto his Reasonings are not to be extended For so it is in all comparisons the Comparates are not alike in all things especially where things spiritual and temporal are compared together So was it also in all the Types of old Every person or every thing that was a Type of Christ were not so in all things in all that they were And therefore it requires both wisdom and diligence to distinguish in what they were so and in what they were not that no false Inferences or Conclusions be made from them So is it in all Comparisons and therefore in the present instance we must consider wherein the things compared do agree and wherein they differ 1. They agree principally in the death of the Testator This alone makes a Testament among men effectual and irrevocable So is it in this New Testament It was confirmed and ratified by the death of the Testator Jesus Christ and otherwise could not have been of force This is the fundamental agreement between them which therefore alone the Apostle expresly insisteth on although there are other things which necessarily accompany it as essential unto every Testament as 2. In every Testament amongst men there are Goods disposed and bequeathed unto Heirs or Legatees which were the Property of the
Testator Where a man hath nothing to give or bequeath he can make no Testament For that is nothing but his Will concerning the disposal of his own Goods after his decease So is it in this New Testament All the Goods of Grace and Glory were the Property the Inheritance of Christ firmly instated in him alone For he was appointed Heir of all things But in his death as a Testator he made a Bequeathment of them all unto the Elect appointing them to be Heirs of God Coheirs with himself And this also is required unto the nature and essence of a Testament 3. In a Testament there is always an absolute Grant made of the Goods bequeathed without condition or limitation So is it here also the Goods and Inheritance of the Kingdom of Heaven are bequeathed absolutely unto all the Elect so as that no intervenience can defeat them of it And what there is in the Gospel which is the Instrument of this Testament that prescribes Conditions unto them that exacts terms of Obedience from them it belongs unto it as it is a Covenant and not as a Testament Yet 4. It is in the Will and Power of the Testator in and by his Testament to assign and determine both the time season and way whereby those to whom he hath bequeathed his Goods shall be admitted unto the actual possession of them So is it in this case also The Lord Christ the great Testator hath determined the way whereby the Elect shall come to be actually possest of their Legacies namely by Faith that is in him Acts 26. 18. So also he hath reserved the time and season of their Conversion in this world and entrance into future glory in his own hand and power And these things belong unto the Illustration of the Comparison insisted on although it be only one thing that the Apostle argues from it touching the necessity of the death of the Testator But notwithstanding these instances of agreement between the New Covenant and the Testaments of men whereby it appears to have in it in sundry respects the nature of a Testament yet in many things there is also a disagreement between them evidencing that it is also a Covenant and abideth so notwithstanding what it hath of the nature of a Testament from the death of the Testator As 1. A Testator amongst men ceaseth to have any right in or use of the Goods bequeathed by him when once his Testament is of force And this is by reason of death which destroys all title and use of them But our Testator devests himself neither of Right nor Possession nor of the use of any of his Goods And this follows on a twofold difference the one in the Persons the other in the Goods or things bequeathed 1 In the Persons For a Testator amongst men dyeth absolutely he liveth not again in this world but lieth down and riseth not until the Heavens be no more Hereon all Right unto and all use of the Goods of this life ceaseth for ever Our Testator dyed actually and really to confirm his Testament but 1 He dyed not in his whole Person 2 In that Nature wherein he dyed he lived again and is alive for evermore Hence all his Goods are still in his own power 2 In the things themselves For the Goods bequeathed in the Testaments of men are of that nature as that the Propriety of them cannot be vested in many so as that every one should have a right unto and the enjoyment of all but in one onely But the spiritual good things of the New Testament are such as that in all the riches and fulness of them they may be in the possession of the Testator and of those also unto whom they are bequeathed Christ parts with no Grace from himself he diminisheth not his own Riches nor exhausts any thing from his own Fulness by his communication of it unto others Hence also 2. In the Wills of men if there be a Bequeathment of Goods made unto many no one can enjoy the whole Inheritance but every one is to have his own share and Portion only But in and by the New Testament every one is made Heir to the whole Inheritance All have the same and every one hath the whole For God himself thence becomes their Portion who is All unto All and All unto every one 3. In Humane Testaments the Goods bequeathed are such only as either descended unto the Testators from their Progenitors or were acquired during their lives by their own industry By their death they obtained no new Right or Title unto any thing only what they had before is now disposed of according unto their Wills But our Testator according unto an antecedent Contract between God the Father and him purchased the whole Inheritance by his own blood obtaining for us eternal Redemption 4. They differ principally in this That a Testament amongst men is no more but meerly so it is not moreover a Solemn Covenant that needs a confirmation suited thereunto The bare signification of the Will of the Testator witnessed unto is sufficient unto its constitution and confirmation But in this Mystery the Testament is not meerly so but a Covenant also Hence it was not sufficient unto its force and establishment that the Testator should dye only but it was also required that he should offer himself in Sacrifice by the shedding of his blood unto its confirmation These things I have observed because as we shall see the Apostle in the progress of his discourse doth not confine himself unto this Notion of a Testament but treats of it principally as it had the Nature of a Covenant And we may here observe 1. It is a great and gracious Condescension in the Holy Spirit to give Encouragement and Confirmation unto our Faith by a Representation of the Truth and reality of spiritual things in those which are temporal and agreeing with them in their general nature whereby they are presented unto the common understandings of Men. This way of proceeding the Apostle calls a speaking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 3. 15. After the manner of men Of the same kind were all the Parables used by our Saviour For it is all one whether these Representations be taken from things real or from those which according unto the same Rule of Reason and Right are framed on purpose for that end 2. There is an irrevocable Grant of the whole Inheritance of Grace and Glory made unto the Elect in the New Covenant Without this it could not in any sense have the Nature of a Testament nor that Name given unto it For a Testament is such a free Grant and nothing else And our best Plea for them for an interest in them for a participation of them before God is from the free Grant and Donation of them in the Testament of Jesus Christ. 3. As the Grant of these things is free and absolute so the Enjoyment of them is secured from all interveniences by the
death of the Testator VER XVIII XIX XX XXI XXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unde hence Therefore Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propter hoc quia propter For this Cause And hence it is Arab. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was confirmed dedicatum fuit was dedicated consecrated separated unto sacred use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. When the whole Command was enjoyned Vul. Lat. lecto omni mandato legis The command of the Law being read taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the same Arias exposito secundum legem Most cum recitasset having repeated recited namely out of the Book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Syriack reads only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of an Heifer as the Arabick omits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also of Goats it may be in compliance with the story in Moses without cause as we shall see 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is omitted in the Syriack Whereupon neither the first Testament was dedicated without Blood For when Moses had spoken every Precept to all the People according to the Law he took the blood of Calves and of Goats with water and Scarlet wool and Hyssop and sprinkled both the Book and all the People Saying This is the Blood of the Testament which God hath enjoyned unto you Moreover he sprinkled with Blood both the Tabernacle and all the Vessels of the Ministry And almost all things are by the Law purged with blood and without shedding of blood is no Remission What we have before observed is fully confirmed in this Discourse namely that the Apostle intended not to argue absolutely and precisely from the Name and Nature of a Testament properly so called and the use of it among men For he makes use of these things no further but as unto what such a Testament hath in common with a Solemn Covenant which is that they are both confirmed and ratified by death Wherefore it was necessary that the new Testament as it was a Testament should be confirmed by death and as it had the Nature of a Covenant it was to be so by such a Death as was accompanyed by blood-shedding The former was proved before from the general Nature and Notion of a Testament the latter is here proved at large from the way and manner whereby the first Covenant was confirmed or dedicated But the Apostle in this Discourse doth not intend merely to prove that the first Covenant was dedicated with Blood which might have been dispatched in a very few words But he declares moreover in general what was the use of blood in Sacrifices on all occasions under the Law whereby he demonstrates the Use and Efficacy of the blood of Christ as unto all the Ends of the new Covenant And the Ends of the use of Blood under the old Testament he declares to have been two namely Purification and Pardon both which are comprised in that one of the Expiation of Sin And these things are all of them applyed unto the blood and Sacrifice of Christ in the following verses In the Exposition of this Context we must do three things 1 Consider the Difficulties that are in it 2 Declare the Scope Design and force of the Argument contained in it 3 Explain the particular passages of the whole 1. Sundry Difficulties there are in this Context which arise from hence that the account which the Apostle gives of the Dedication of the first Covenant and of the Tabernacle seems to differ in sundry things from that given by Moses when all things were actually done by him as it is recorded Exod. 24. And they are these that follow 1. That the blood which Moses took was the blood of Calves and Goats whereas there is no mention of any Goats or their blood in the story of Moses 2. That he took Water Scarlet-wool and Hyssop to sprinkle it withal whereas none of them are reported in that story 3. That he sprinkled the Book in Particular which Moses doth not affirm 4. That he sprinkled all the People that is the People indefinitely for all the individuals of them could not be sprinkled 5. There are some Differences in the words which Moses spake in the Dedication of the Covenant as laid down ver 20. 6. That he sprinkled the Tabernacle with blood and all the Vessels of it when at the Time of the Making and Solemn Confirmation of the Covenant the Tabernacle was not Erected nor the Vessels of its Ministry yet made For the Removal of these Difficulties some things must be premised in general and then they shall all of them be considered distinctly 1. This is taken as fixed that the Apostle wrote this Epistle by Divine Inspiration Having evidence here of abundantly satisfactory it is the vainest thing imaginable and that which discovers a frame of Mind disposed to Cavil at things Divine if from the Difficulties of any one Passage we should reflect on the Authority of the whole as some have done on this occasion But I shall say with some confidence he never understood any one Chapter of the Epistle nay nor any one verse of it aright who did or doth question its Divine Original There is nothing Humane in it that savours I mean of humane Infirmity but the whole and every part of it are animated by the Wisdom and Authority of its Author And those who have pretended to be otherwise minded on such slight occasions as that before us have but proclaimed their own want of Experience in things Divine But 2. There is nothing in all that is here affirmed by the Apostle which hath the least appearance of Contradiction unto any thing that is recorded by Moses in the story of these things Yea as I shall shew without the Consideration and Addition of the things here mentioned by the Apostle we cannot aright apprehend nor understand the account that is given by him This will be made evident in the Consideration of the particulars wherein the difference between them is supposed to consist 3. The Apostle doth not take his Account of the things here put together by him from any one place in Moses but gathers up what is declared in the Law in several Places unto various Ends. For as hath been declared he doth not design only to prove the dedication of the Covenant by Blood but to shew also the whole use of blood under the Law as unto Purification and Remission of Sin And this he doth to declare the Vertue and Efficacy of the blood of Christ under the new Testament whereunto he makes an Application of all these things in the verses ensuing Wherefore he gathers into one head sundry things wherein the sprinkling of blood was of use under the Law as they are occasionally expressed in sundry Places And this one observation removes all the difficulties of the Context which all arise from this one supposition that the Apostle gives here an account only of what was done at the
sprinkled the Blood on the Altar ver 6. After which when the Book had been sprinkled with Blood as it lay on the Altar it is said he took the Book that is off from the Altar and read in the audience of the People ver 7. The Book being now sprinkled with blood as the Instrument and Record of the Covenant between God and the People the very same words which were before spoken unto the People are now recited or read out of the Book And this could be done for no other Reason but that the Book it self being now sprinkled with the blood of the Covenant it was dedicated to be the Sacred Record thereof 4. In the Text of Moses it is said that he sprinkled the People in Explanation whereof the Apostle affirms that he sprinkled all the People And it was necessary that so it should be and that none of them should be excluded from this Sprinkling For they were all taken into Covenant with God Men Women and Children But it must be granted that for the blood to be actually Sprinkled on all individuals in such a Numberless Multitude is next unto what is naturally impossible wherefore it was done in their Representatives and what is done towards Representatives as such is done equally towards all whom they do Represent And the whole People had two Representatives that day 1 The twelve Pillars of Stone that were set up to represent their twelve Tribes and it may be to signifie their hard and stony heart under that Covenant ver 4. Whereas those Pillars were placed close by the Altar some suppose that they were Sprinkled as representing the twelve tribes 2 There was the Heads of their Tribes the Chief of the house of their Fathers and the Elders who drew nigh unto Moses and were Sprinkled with blood in the Name and Place of all the People who were that day taken into Covenant 5. The words which Moses spake unto the People upon the Sprinkling of the Blood are not absolutely the same in the story and in the Repetition of it by the Apostle But this is usual with him in all his Quotations out of the old Testament in this Epistle He expresseth the true sense of them but doth not curiously and precisely render the sense of every word and syllable in them 6. The last Difficulty in this context and that which hath an appearance of the greatest is in what the Apostle affirmes concerning the Tabernacle and all the Vessels of it namely that Moses sprinkled them all with Blood And the Time which he seems to speak of is that of the Dedication of the first Covenant Hence a twofold Difficulty doth arise First as unto the Time and Secondly as unto the Thing it self For at the Time of the Dedication of the first Covenant the Tabernacle was not yet made or erected and so could not then be sprinkled with Blood And afterwards when the Tabernacle was erected and all the Vessels brought into it there is no mention that either it or any of them were sprinkled with Blood but only anointed with the Holy Oyl Exod. 40. 9 10 11. Wherefore as unto the first I say the Apostle doth plainly distinguish what he affirms of the Tabernacle from the Time of the Dedication of the first Covenant The manner of his Introduction of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and moreover the Tabernacle doth plainly intimate a Progress unto another Time and occasion Wherefore the words of ver 21. concerning the sprinkling of the Tabernacle and its Vessels do relate unto what follows ver 22. and almost all things are by the Law purged with Blood and not unto those that precede about the Dedication of the first Covenant For the Argument he hath in hand is not confined unto the use of Blood only in that Dedication but respects the whole use of the Blood of Sacrifices under the Law which in these words he proceeds unto and closeth in the next verse And this wholly removes the first Difficulty And as unto the second Expositors generally answer that Aspersion or Sprinkling with Blood did commonly precede Unction with the Holy Oyl And as unto the Garments of the Priests which were the Vessels or Utensils of the Tabernacle it was appointed that they should be sprinkled with Blood Exod. 29. 21. and so it may be supposed that the Residue of them were also But to me this is not satisfactory And be it spoken without offence Expositors have generally mistaken the nature of the Argument of the Apostle in these words For he argues not from the first Dedication of the Tabernacle and its Vessels which for ought appears was by Unction only But making as wee observed before a Progress unto the farther use of the Blood of Sacrifices in purging according to the Law he giveth an Instance in what was done with respect unto the Tabernacle and all its Vessels and that constantly and Solemnly every year and this he doth to prove his general Assertion in the next verse that under the Law almost all things were purged with Blood And Moses is here said to do what he appointed should be done By his Institution that is the Institution of the Law the Tabernacle and all the Vessels of it were sprinkled with Blood And this was done Solemnly once every year an account whereof is given Levit. 16. 14 15 16 18 19 20. On the Solemn Day of Attonement the High Priest was to sprinkle the Mercy-seat the Altar and the whole Tabernacle with Blood to make an Attonement for them because of the Uncleannesses of the Children of Israel the Tabernacle remaining among them in the midst of their Uncleannesses ver 16. This he takes notice of not to prove the Dedication of the first Covenant with what belonged thereunto with Blood but the use of Blood in general to make Attonement and the impossibility of Expiation and Pardon without it This is the Design and Sense of the Apostle and no other Wherefore we may conclude that the Account here given concerning the Dedication of the first Covenant and the use of Blood for Purification under the Law is so far from containing any thing opposite unto or discrepant from the Records of Moses concerning the same things that it gives us a full and clear Exposition of them The second thing to be considered is the nature of the Argument in this context and there are three things in it neither of which must be omitted in the Exposition of the words He designeth 1. to prove yet farther the necessuy of the Death of Christ as he was the Mediator of the New Testament both as it had the nature of a Testament and that also of a Solemn Covenant 2. To declare the necessity of the Kind of his Death in the way of a Sacrifice by the effusion of Blood because the Testament as it had the nature of a Solemn Covenant was confirmed and ratifyed thereby 3. To manifest the Necessity of shedding of Blood in the
Language which the People understood and commonly spake And a Rule was herein prescribed unto the Church in all Ages if so be the Example of the Wisdom and Care of God towards his Church may be a Rule unto us 3. God never required the Observance of any Rites or Duties of Worship without a previous warranty from his Word The People took not on them they were not obliged unto Obedience with respect unto any positive Institutions until Moses had read unto them every precept out of the Book 4. The writing of this Book was an eminent Priviledge now first granted unto the Church leading unto a more perfect and stable condition then formerly it had enjoyed Hitherto it had lived on Oral Instructions from Traditions and by new immediate Revelations the evident Defects whereof were now removed and a standard of Divine Truth and Instruction set up and fixed among them 3dly There is the Rule whereby Moses proceeded herein or the Warranty he had for what he did According to the Law He read every Precept according to the Law It cannot be the Law in general that the Apostle intends for the greatest part of that Doctrine which is so called was not yet given or written nor doth it in any place contain any Precept unto this purpose Wherefore it is a particular Law Rule or Command that is intended According unto the Ordinance or Appointment of God Such was the Command that God gave unto Moses for the framing of the Tabernacle See thou make all things according to the Pattern shewed thee in the Mount Particularly it seems to be the Agreement between God and the People that Moses should be the Internuntius the Interpreter between them According unto this Rule Order or divine Constitution Moses read all the words from God out of the Book unto the People Or it may be the Law may here be taken for the whole Design of God in giving of the Law so as that according unto the Law is no more but according unto the Soveraign Wisdom and Pleasure of God in giving of the Law with all things that belong unto its Order and Use. And it is Good for us to look for Gods especial warranty for what we undertake to do in his service The second thing in the words is what Moses did immediately and Directly towards the Dedication or Consecration of this Covenant And there are three things to this purpose mentioned 1 What he made use of 2 How he used it 3 With respect unto what and whom 1. The first is expressed in these words He took the Blood of Calves and Goats with water and Scarlet-wool and Hyssop He took the Blood of the Beasts that were offered for Burnt-offerings and Peace-offerings ver 5 6. Unto this End in their slaying he took all their Blood in Basons and made an equal Division of it The one half he sprinkled on the Altar and the other half he sprinkled on the People That which was sprinkled on the Altar was Gods Part and the other was put on the People Both the Mutual stipulation of God and the Congregation in this Covenant and the Equality of it or the Equity of its Terms were denoted hereby And herein lies the principal force of the Apostles Argument in these words Blood was used in the Dedication of the first Covenant This was the Blood of the Beasts offered in Sacrifice unto God Wherefore both Death and Death by blood-sheding was required unto the Confirmation of a Covenant So also therefore must the new Covenant be confirmed but with Blood and a Sacrifice far more precious than they were This Distribution of Blood that half of it was on the Altar and half of it on the People the one to make Attonement the other to purifie or Sanctifie was to teach the two-fold Efficacy of the Blood of Christ in making Attonement for Sin unto our Justification and the purifying of our Natures in Sanctification 2. With this Blood he took the things mentioned with respect unto its Use which was Sprinkling The manner of it was in part declared before The Blood being put into Basons and having water mixed with it to keep it fluid and aspersible He took a bunch or bundle of Hyssop bound up with Scarlet wool and dipping it into the Basons sprinkled the Blood until it was all spent in that Service This Rite or way of Sprinkling was chosen of God as an expressive token or sign of the effectual Communication of the Benefits of the Covenant unto them that were sprinkled Hence the Communication of the Benefits of the Death of Christ unto Sanctification is called the Sprinkling of his Blood 1 Pet. 1. 2. And our Apostle comprizeth all the effects of it unto that end under the name of the blood of Sprinkling chap. 12. 24. And I fear that those who have used the expression with some contempt when applyed by themselves unto the sign of the Communication of the Benefits of the Death of Christ in Baptisme have not observed that Reverence of Holy things that is required of us For this Symbol of Sprinkling was that which God himself chose and appointed as a meet and apt token of the Communication of Covenant-Mercy that is of his Grace in Christ Jesus unto our Souls And The Blood of the Covenant will not benefit or advantage us without an especial and particular Application of it unto our own Souls and Consciences If it be not as well Sprinkled upon us as it was offered unto God it will not avail us The Blood of Christ was not divided as was that of these Sacrifices the one half being on the Altar the other on the People but the Efficacy of the whole produced both these effects yet so as that the one will not profit us without the other We shall have no Benefit of the Attonement made at the Altar unless we have its efficacy on our own Souls unto their Purification And this we cannot have unless it be sprinkled on us unless particular Application be made of it unto us by the Holy Ghost in and by an especial Act of Faith in our selves 3. The Object of this Act of Sprinkling was the Book it self and all the People The same Blood was on the Book wherein the Covenant was recorded and the People that entred into it But whereas this Sprinkling was for purifying and purging it may be enquired Unto what end the Book it self was sprinkled which was holy and undefiled I Answer There were two things necessary unto the Dedication of the Covenant with all that belonged unto it 1 Attonement 2 Purification and in both these respects it was necessary that the Book it self should be sprinkled 1 As we observed before it was sprinkled as it lay upon the Altar where Attonement was made And this was plainly to signifie that Attonement was to be made by blood for sins committed against that book or the Law contained in it Without this that book would have
double Assertion in it 1 That almost all things are by the Law purged with Blood 2 That without shedding of Blood is no Remission In the first of these there is considerable the Assertion it self and the Limitation of it 1. The Assertion it self is that by the Law all things were purged with Blood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according unto the Law the Rule the Commands the Institution of it In that way of worship Faith and Obedience which the People were obliged unto by the Law According unto the Law there was a Necessity of the Blood of Sacrifices for the purging of Sin and making of Attonement This he inferres and concludes from what he had said before concerning the Dedication of the Covenant and the Purification of the Tabernacle with all the Vessels of its Ministry And from hence he designs to prove the Necessity of the Death of Christ and the Efficacy of his Blood for the purging of Sin whereof those legal things were Types and Representations Of these legal Purifications or purgings by Blood we have treated already 2. The Limitation of this Assertion is in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 almost Some few Purifications there were under the Law that were not by Blood Such as some judge was that by the Ashes of an Heifer mingled with water whereof we have treated on ver 13. But I am not certain that this may be esteemed a Purification without Blood For the Heifer whose Ashes were used in it was first slain and its blood poured out Afterwards the blood as well as the flesh was burnt and reduced unto Ashes Wherefore that way of Purification cannot be said to be without blood And it was a Type of the Purifying efficacy of the blood of Christ who offered himself an whole Burnt-offering unto God through the fire of the Eternal Spirit But there were two sorts of Purifications under the Law wherein blood was neither formally nor virtually applyed or used The one was by Fire in things that would endure it Numb 31. 23. And the Apostle speaks of things as well as Persons as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 declares The other was by water whereof there were many Instances See Exod. 19. 10. Levit. 16. 26 28. chap. 22. 6 7. All other Representations were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Blood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Offering and Sprinkling of Blood From the consideration of the Purifications mentioned the Apostle adds the Limitation of Almost For the conceit of some of the Antients that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as much as ferè and is to be joyned with purged were almost purged that is they were so only ineffectually is most improper For it is contrary to the natural construction of the words and the direct intention of the Apostle Only we may observe that the Purifications which were by fire and water were of such things as had no immediate Influence into the Worship of God or in such cases as wherein the Worship of God was not immediately concerned nor of such things wherewith Conscience was defiled They were only of external Pollutions by things in their own nature Indifferent and had nothing of Sin in them And the Sacred Institutions which were not concerning the immediate Worship of God nor things which in themselves did defile the Consciences of Men were as hedges and fences about those which really did so They served to warn Men not to come near those things which had a real defilement in themselves See Matth. 15. 16 17 18 19 20. Thus almost all things that is absolutely all which had any inward real Moral defilement were purged with Blood and directed unto the purging efficacy of the Blood of Christ. And we may observe that 1. There was a great variety of legal Purifications For as all of them together could not absolutely purge Sin but only direct unto what would do so so none of them by themselves could fully represent that one Sacrifice by blood whereby all sin was to be purged therefore were they multiplyed 2. This variety argues that in our selves we are ready to be Polluted on all occasions Sin cleaveth unto all that we do and is ready to defile us even in our best Duties 3. This variety of Institutions was a great part of the Bondage-state of the Church under the Old Testament a Yoke that they were not able to bear For it was almost an insuperable Difficulty to attain an Assurance that they had observed them all in a due manner the Penalties of their Neglect being very severe Besides the outward Observation of them was both burdensome and chargeable It is the Glory of the Gospel that we are directed to make our Address by Faith on all occasions unto that one Sacrifice by the Blood of Christ which cleanseth us from all our sins Howbeit many that are called Christians being ignorant of the Mystery thereof do again betake themselves unto other ways for the Purification of Sin which are multiplied in the Church of Rome 4. The great Mystery wherein God instructed the Church from the Foundation of the World especially by and under legal Institutions was that all purging of Sin was to be by blood This was that which by all Sacrifices from the Beginning and all Legal Institutions he declared unto Mankind Blood is the only means of Purging and Attonement This is the Language of the whole Law All was to manifest that the washing and purging of the Church from Sin was to be looked for from the blood of Christ alone The second Assertion of the Apostle is that without shedding of blood there is no Remission Some would have these words to contain an Application of what is spoken before unto the blood of Christ. But it is manifest that the Apostle yet continues in his Account of things under the Law and enters on the Application of them not before the next verse Wherefore these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the Law or by vertue of its Institutions are here to be repeated By the Law without shedding of blood that is in Sacrifice there was no Remission Yet though that Season be particularly intended the Axiom is universally true and applicable unto the New Covenant Even under it without shedding of blood is no Remission The Curse of the Law was that he that sinned should die But whereas there is no man that liveth and sinneth not God had provided that there should be a Testification of the Remission of Sins and that the Curse of the Law should not be immediately executed on all that sinned This he did by allowing the People to make Attonement for their sins by blood that is the blood of Sacrifices Levit. 17. 11. For hereby God signified his Will and Pleasure in two things 1 That by this blood there should be a Political Remission granted unto sinners that they should not die under the sentence of the Law as
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
Fogs that are about him and immediately every thing appears quite in another shape unto him so as indeed he is ready to think he is not where he was His way is plain he is certain of it and all the Region about lies evident under his eye yet is there no alteration made but in the removal of the Mists and Clouds that interrupted his sight So was it with them under the Law The Types and Shadows that they were enclosed in and which were the only medium they had to view spiritual things in represented them not unto them clearly and in their proper shape But they being now removed by the rising of the Sun of Righteousness with healing in his wings in the dispensation of the Gospel the whole mystery of God in Christ is clearly manifested unto them that do believe And the greatness of this priviledge of the Gospel above the Law is unexpressible whereof as I suppose we must speak somewhat afterwards 2. In the plentiful communication of Grace unto the community of the Church For now it is that we receive Grace for Grace or a plentiful effusion of it by Jesus Christ. There was Grace given in an eminent manner unto many holy Persons under the Old Testament and all true Believers had true real saving Grace communicated unto them But the measures of Grace in the true Church under the New Testament do exceed those of the Community of the Church under the Old And therefore as God winked at some things in them as Polygamy and the like which are expresly and severely interdicted under the New nor are consistent with the present administrations of it so are sundry Duties as those of Self-denial readiness to bear the Cross to forsake Houses Lands and Habitations more expresly enjoined unto us than unto them And the Obedience which God requireth in any Covenant or administration of it is proportionable unto the strength which the administration of that Covenant doth exhibit And if those who profess the Gospel do content themselves without any interest in this priviledge of it if they endeavor not for a share in that plentiful effusion of Grace which doth accompany its present administration the Gospel itself will be of no other use unto them but to increase and aggravate their condemnation 3. In the manner of our access unto God Herein much of all that is called Religion doth consist For hereon doth all our outward Worship of God depend And in this the advantages of the Gospel-administration of the Covenant above that of the Law is in all things very eminent Our access now to God is immediate by Jesus Christ with liberty and boldness as we shall afterwards declare Those under the Law were immediately conversant in their whole Worship about outward Typical things the Tabernacle the Altar the Ark the Mercy-seat and the like obscure representations of the presence of God Besides the manner of the making the Covenant with them at Mount Sinai filled them with fear and brought them into bondage so as they had comparatively a servile frame of Spirit in all their Holy Worship 4. In the way of Worship required under each administration For under that which was legal it seemed good unto God to appoint a great number of outward Rites Ceremonies and Observances and these as they were dark in their signification as also in their use and ends so were they by reason of their nature number and severe Penalties under which they were enjoined grievous and burdensom to be observed But the way of Worship under the Gospel is spiritual rational and plainly subservient unto the ends of the Covenant itself so as that the use ends benefits and advantages of it are evident unto all 5. In the Extent of the Dispensation of the Grace of God For this is greatly enlarged under the Gospel For under the Old Testament it was upon the matter confined unto the Posterity of Abraham according to the flesh But under the New Testament it extends it self unto all Nations under Heaven Sundry other things are usually added by our Divines unto the same purpose See Calvin Institut lib. 2. cap. 11. Martyr loc com loc 16. sect 2. Bucan loc 22 c. The Lutherans on the other side insift on two Arguments to prove that not a twofold Administration of the same Covenant but that two Covenants substantially distinct are intended in this Discourse of the Apostle 1. Because in the Scripture they are often so called and compared with one another and sometimes opposed unto one another the first and the last the new and the old 2. Because the Covenant of Grace in Christ is eternal immutable alwayes the same obnoxious unto no alteration no change or abrogation neither can these things be spoken of it with respect unto any administration of it as they are spoken of the Old Covenant To state our thoughts aright in this matter and to give what light we can unto the Truth the things ensuing may be observed 1. When we speak of the Old Covenant we intend not the Covenant of Works made with Adam and his whole Posterity in him concerning which there is no difference or difficulty whether it be a distinct Covenant from the New or no. 2. When we speak of the New Covenant we do not intend the Covenant of Grace absolutely as though that were not before in being and efficacy before the Introduction of that which is promised in this place For it was always the same as to the substance of it from the beginning It passed through the whole dispensation of times before the Law and under the Law of the same nature and efficacy unalterable everlasting ordered in all things and sure All who contend about these things the Socinians only excepted do grant that the Covenant of Grace considered absolutely that is the Promise of Grace in and by Jesus Christ was the onely way and means of Salvation unto the Church from the first entrance of sin But for two Reasons it is not expresly called a Covenant without respect unto any other things nor was it so under the Old Testament When God renewed the Promise of it unto Abraham he is said to make a Covenant with him and he did so but it was with respect unto other things especially the proceeding of the promised Seed from his loins But absolutely under the Old Testament it consisted only in a Promise and as such only is proposed in the Scripture Acts 2. 39. Hebr. 6. 14 15 16. The Apostle indeed says that the Covenant was confirmed of God in Christ before the giving of the Law Gal. 3. 17. And so it was not absolutely in itself but in the Promise and Benefits of it The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or full legal establishment of it whence it became formally a Covenant unto the whole Church was future only and a Promise under the Old Testament For it wanted two things thereunto 1 It wanted its solemn confirmation and establishment by the
Covenant with Abraham saying Unto thy Seed will I give this Land As unto the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifies a Covenant improperly properly it is a testamentary disposition And this may be without any conditions on the part of them unto whom any thing is bequeathed 2. The whole of the Covenant intended is expressed in the ensuing description of it For if it were otherwise it could not be proved from thence that this Covenant was more excellent than the former especially as to security that the Covenant Relation between God and the People should not be broken or disannulled For this is the principal thing which the Apostle designs to prove in this place and the want of an observation thereof hath led many out of the way in their exposition of it If therefore this be not an entire description of the Covenant there might yet be something reserved essentially belonging thereunto which might frustrate this end For some such conditions might yet be required in it as we are not able to observe or could have no security that we should abide in the observation of them And thereon this Covenant might be frustrated of its end as well as the former which is directly contrary unto Gods declaration of his design in it 3. It is evident that there can be no condition previously required unto our entering into or participation of the benefits of this Covenant antecedent unto the making of it with us For none think there are any such with respect unto its original constitution nor can there be so in respect of its making with us or our entering into it For 1. This would render this Covenant inferior in a way of Grace unto that which God made with the people at Horeb. For he declares that there was not any thing in them that moved him either to make that Covenant or to take them into it with himself Everywhere he asserts this to be an Act of his meer Grace and Favor Yea he frequently declares That he took them into Covenant not only without respect unto any thing of good in them but although they were evil and stubborn See Deut. 7. 7 8. Chap. 9. 4 5. 2. It is contrary unto the Nature Ends and express Properties of this Covenant For there is nothing that can be thought or supposed to be such a condition but it is comprehended in the Promise of the Covenant itself For all that God requireth in us is proposed as that which himself will effect by vertue of this Covenant 4. It is certain That in the outward dispensation of the Covenant wherein the Grace Mercy and Terms of it are proposed unto us many things are required of us in order unto a participation of the benefits of it For God hath ordained that all the Mercy and Grace that is prepared in it shall be communicated unto us ordinarily in the use of outward means wherewith a compliance is required of us in a way of Duty To this end hath he appointed all the Ordinances of the Gospel the Word and Sacraments with all those Duties publick and private which are needful to render them effectual unto us For he will take us ordinarily into this Covenant in and by the rational faculties of our natures that he may be glorified in them and by them Wherefore these things are required of us in order unto the participation of the benefits of this Covenant And if therefore any one will call our attendance unto such Duties the condition of the Covenant it is not to be contended about though properly it is not so For 1 God doth work the Grace of the Covenant and communicate the Mercy of it antecedently unto all ability for the performance of any such duty as it is with elect Infants 2 Amongst those who are equally diligent in the performance of the duties intended he makes a discrimination preferring one before another Many are called but few are chosen and what hath any one that he hath not received 3 He actually takes some into the Grace of the Covenant whilest they are engaged in an opposition unto the outward dispensation of it An example of this Grace he gave in Paul 5. It is evident That the first grace of the Covenant or Gods putting his Law in our hearts can depend on no condition on our part For whatever is antecedent thereunto being only a work or act of corrupted nature can be no condition whereon the dispensation of spiritual Grace is superadded And this is the great ground of them who absolutely deny the Covenant of Grace to be conditional namely that the first grace is absolutely promised whereon and its exercise the whole of it doth depend 6. Unto a full and compleat interest in all the Promises of the Covenant Faith on our part from which Evangelical Repentance is inseparable is required But whereas these also are wrought in us by vertue of that Promise and Grace of the Covenant which are absolute it is a meer strife about words to contend whether they may be called conditions or no. Let it be granted on the one hand that we cannot have an actual participation of the relative grace of this Covenant in Adoration and Justification without Faith or Believing and on the other that this Faith is wrought in us given unto us bestowed upon us by that Grace of the Covenant which depends on no condition in us as unto its discriminating administration And I shall not concern my self what men will call it 7. Though there are no conditions properly so called of the whole grace of the Covenant yet there are conditions in the Covenant taking that term in a large sense for that which by the order of divine constitution precedeth some other things and hath an influence into its existence For God requireth many things of them whom he actually takes into Covenant and makes Partakers of the Promises and Benefits of it Of this nature is that whole Obedience which is prescribed unto us in the Gospel in our walking before God in uprightness and there being an order in the things that belong hereunto some acts duties and parts of our gracious Obedience being appointed to be means of the farther additional supplies of the grace and mercies of the Covenant they may be called conditions required of us in the Covenant as well as duties prescribed unto us 8. The Benefits of the Covenant are of two sorts 1 The Grace and Mercy which it doth collate 2 The future Reward of glory which it doth promise Those of the former sort are all of them means appointed of God which we are to use and improve unto the obtaining of the latter and so may be called conditions required on our part They are only collated on us but conditions as used and improved by us 9. Although 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word here used may signifie and be rightly rendred a Covenant in the same manner as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth yet that
which is intended is properly a Testament or a Testamentary disposition of good things It is the Will of God in and by Jesus Christ his death and bloodshedding to give freely unto us the whole inheritance of grace and glory And under this notion the Covenant hath no condition nor are any such either expressed or intimated in this place Obs. 1. The Covenant of Grace as reduced into a form of a Testament confirmed by the blood of Christ doth not depend on any condition or qualification in our persons but in a free grant and donation of God and so are all the good things prepared in it 2. The Precepts of the Old Covenant are turned all of them into Promises under the New Their preceptive commanding power is not taken away but grace is promised for the performance of them So the Apostle having declared that the People brake the Old Covenant adds that in the New grace shall be supplied for all the Duties of Obedience that are required of us 3. All things in the New Covenant being proposed unto us by the way of promise it is Faith alone whereby we may attain a participation of them For Faith onely is the grace we ought to exercise the duty we ought to perform to render the promises of God effectual to us Heb. 3. 1. 4. Sense of the loss of an interest in and participation of the benefits of the Old Covenant is the best preparation for receiving the mercies of the New Thirdly The Author of this Covenant is God himself I will make it saith the Lord. This is the third time that this expression saith the Lord is repeated in this Testimony The work expressed in both the parts of it the disannulling of the Old Covenant and the establishment of the New is such as calls for this solemn interposition of the authority veracity and grace of God I will do it saith the Lord. And the mention hereof is thus frequently inculcated to beget a reverence in us of the work which he so emphatically assumes unto himself And it teacheth us that God himself in and by his own soveraign Wisdom Grace Goodness Allsufficiency and Power is to be considered as the onely Cause and Author of the New Covenant Or the abolishing of the Old Covenant with the introduction and establishment of the New is an act of the meer soveraign wisdom grace and authority of God It is his gracious disposal of us and of his own grace That whereof we had no contrivance nor indeed the least desire Fourthly It is declared who this New Covenant is made withall With the House of Israel ver 8. They are called distinctly the House of Israel and the House of Judah The distribution of the Posterity of Abraham into Israel and Judah ensued upon the division that fell among the people in the days of Rehoboam Before they were called Israel only And as before they were mentioned distinctly to testifie that none of the Seed of Abraham should be absolutely excluded from the grace of the Covenant however they were divided among themselves so here they are all jointly expressed by their ancient name of Israel to manifest that all distinctions on the account of precedent Priviledges should be now taken away that all Israel might be saved But we have shewed before that the whole Israel of God or the Church of the Elect are principally intended hereby Fifthly The Time of the accomplishment of this Promise or making of this Covenant is expressed After those days There are various conjectures about the sense of these words or the determination of the time limited in them Some suppose respect is had unto the time of giving the Law on Mount Sinai Then was the Old Covenant made with the Fathers But after those days another should be made But whereas that time those days were so long past before this Prophesie was given out by Jeremy namely about 800 years it was impossible but that the New Covenant which was not yet given must be after those days Wherefore it was to no purpose so to express it that it should be after those days seeing it was impossible that otherwise it should be Some think that respect is had unto the Captivity of Babylon and the return of the People from thence For God then shewed them great kindness to win them unto Obedience But neither can this time be intended for God then made no New Covenant with the People but strictly obliged them unto the terms of the Old Mal. 4. 3 4 5. But when this New Covenant was to be made the old was to be abolished and removed as the Apostle expresly affirmeth ver 13. The promise is not of new obligation or new assistance unto the observance of the Old Covenant but of making a New one quite of another nature which then was not done Some judge that these words After those days refer unto what went immediately before And I regarded them not which words include the total rejection of the Jews After those days wherein both the House of Judah and Israel shall be rejected I will make a New Covenant with the whole Israel of God But neither will this hold the Tryal For 1 Supposing that expression And I regarded them not to intend the rejection of the Jews yet it is manifest that their excision and cutting off absolutely was not in nor for their non-continuance in the Old Covenant or not being faithful therein but for the rejection of the New when proposed unto them Then they fell by unbelief as the Apostle fully manifests Chap. 3. of this Epistle and Rom. 11. Wherefore the making of the New Covenant cannot be said to be after their rejection seeing they were rejected for their-refusal and contempt of it 2 By this interpretation the whole House of Israel or all the natural Posterity of Abraham would be utterly excluded from any interest in this Promise But this cannot be allowed For it was not so de facto a Remnant being taken into Covenant which though but a remnant in comparison of the whole yet in themselves so great a multitude as that in them the Promises made unto the Fathers were confirmed Nor on this Supposition would this Prediction of a New Covenant have been any promise unto them or any of them but rather a severe denunciation of judgment But it is said expresly that God would make this Covenant with them as he did the former with their Fathers which is a promise of grace and mercy Wherefore after those days is as much as in those days an indeterminate season for a certain So in that day is frequently used in the Prophets Isa. 24. 21 22. Zech. 12. 11. A time therefore certainly future but not determined is all that is intended in this expression After those days And herewith most Expositors are satisfied Yet is there as I judge more in the words Those days seem to me to comprize the whole time alotted unto the oeconomy of