the infallible connexion of these things the blood of Christ and the purging of the Conscience that is in all that betake themselves thereunto It shall do it that is effectually and infallibly 2. Respect is had herein unto the generality of the Hebrews whether already professing the Gospel or now invited unto it And he proposeth this unto them as the advantage they should be made partakers of by the relinquishment of Mosaical Ceremonies and betaking themselves unto the Faith of the Gospel For whereas before by the best of legal Ordinances they attained no more but an outward sanctification as unto the flesh they should now have their Conscience infallibly purged from dead works Hence it is said your Conscience Some Copies read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our But there is no difference in the sense I shall retain the common reading as that which refers unto the Hebrews who had been always exercised unto thoughts of Purification and Sanctification by one means or another For the Explication of the words we must enquire 1 What is meant by dead works 2 What is their relation unto Conscience 3 How Conscience is purged of them by the blood of Christ. 1. By dead works sins as unto their guilt and defilement are intended as all acknowledge And several Reasons are given why they are so called As 1 Because they proceed from a principle of spiritual death or are the works of them who have no vital principle of holiness in them Eph. 2. 1 5. Col. 2. 13. 2 Because they are useless and fruitless as all dead things are 3 They deserve death and tend thereunto Hence they are like rotten bones in the Grave accompanied with worms and corruption And these things are true Howbeit I judge there is a peculiar reason why the Apostle calls them dead works in this place For there is an allusion herein unto dead bodies and legal defilement by them For he hath respect unto Purification by the Ashes of the Heifer And this respected principally uncleanness by the dead as is fully declared in the institution of that Ordinance As men were purified by the sprinkling of the Ashes of an Heifer mingled with living water from defilements contracted by the dead without which they were separated from God and the Church so unless men are really purged from their moral defilements by the blood of Christ they must perish for ever Now this defilement from the dead as we have shewed arose from hence that Death was the effect of the Curse of the Law wherefore the guilt of sin with respect unto the Curse of the Law is here intended in the first place and consequently its pollution This gives us the state of all men who are not interessed in the Sacrifice of Christ and the purging vertue thereof As they are dead in themselves dead in trespasses and sins so all their works are dead works Other works they have none They are as a Sepulchre filled with bones and corruption Every thing they do is unclean in it self and unclean unto them Unto them that are defiled nothing is pure but even their mind and conscience is defiled Tit. 1. 15. Their works come from spiritual death and tend unto eternal death and are dead in themselves Let them deck and trim their carkases whil'st they please let them â—end their faces with paintings and multiply their ornaments with all excess of bravery within they are full of dead bones of rotten defiled polluting works That world which appears with so much outward beauty lustre and glory is all polluted and defiled under the eye of the most Holy 2. These dead works are further described by their relation unto our persons as unto what is peculiarly affected with them where they have as it were their seat and residence And this is the Conscience He doth not say purge your souls or your minds or your persons but your conscience And this he doth 1 In general in opposition unto the purification by the Law It was there the dead body that did defile it was the body that was defiled it was the body that was purified those Ordinances sanctified to the purifying of the flesh But the defilements here intended are spiritual internal relating unto Conscience and therefore such is the purification also 2 He mentions the respect of these dead works unto Conscience in particular because it is Conscience which is concerned in peace with God and confidence of approach unto him Sin variously affects all the faculties of the soul and there is in it a peculiar defilement of Conscience Tit. 1. 15. But that wherein Conscience in the first place is concerned and wherein it is alone concerned is a sense of guilt This brings along with it fear and dread whence the sinner dares not approach into the presence of God It was Conscience which reduced Adam into the condition of hiding himself from God his eyes being opened by a sense of the guilt of sin So he that was unclean by the touching of a dead body was excluded from all approach unto God in his worship Hereunto the Apostle alludes in the following words That we may serve the living God For the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly denotes that service which consists in the observation and performance of solemn worship As he who was unclean by a dead body might not approach unto the worship of God until he was purified So a guilty sinner whose Conscience is affected with a sense of the guilt of sin dares not to draw nigh unto or appear in the presence of God It is by the working of Conscience that sin deprives the soul of peace with God of boldness or confidence before him of all right to draw nigh unto him Until this relation of sin unto the Conscience be taken away until there be no more conscience of sin as the Apostle speaks Chap. 10. 2. that is Conscience absolutely judging and condemning the person of the sinner in the sight of God there is no right no liberty of access unto God in his service nor any acceptance to be obtained with him Wherefore the purging of Conscience from dead works doth first respect the guilt of sin and the vertue of the blood of Christ in the removal of it But 2dly there is also an inherent defilement of Conscience by sin as of all other faculties of the soul. Hereby it is rendred unmeet for the discharge of its office in any particular duties With respect hereunto Conscience is here used Synecdochically for the whole soul and all the faculties of it yea our whole spirit souls and bodies which are all to be cleansed and sanctified 1 Thes. 5. 23. To purge our Conscience is to purge us in our whole persons This being the state of our Conscience this being the respect of dead works and their defilement to it and us we may consider the relief that is necessary in this case and what that is which is here proposed 1. Unto
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
Aethiopick follows the Syriack some read Illustrati to the same purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vul Lat. Gustaverant etiam donum coeleste etiam for Others express the Article by the Pronoun by reason of its Reduplication Et gustaverint donum illud coeleste and have tasted of that Heavenly Gift Syr. The Gift that is from Heaven And this the Emphasis in the Original seems to require And have tasted of that Heavenly Gift 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et participes facti sunt spiritus sancti Vul. Lat. And are made partakers of the Holy Ghost All others facti fuerint have been made partakers of the Holy Ghost Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Spirit of Holiness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vul. Lat. Et gustaverunt nihilominus bonum Dei verbum Rhem. Have moreover tasted the good word of God But moreover doth not express nihilominus and have notwithstanding which hath no place here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verbum pulchrum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Virtutesque seculi futuri Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Virtutem the Power Vul. seculi venturi We cannot in our Language distinguish between futurum and venturum and so render it the world to come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vul. Et prolapsi sunt Rhem. And are fallen Others si prolabantur which the sense requires if they fall that is away as our Translation properly Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That sin again somewhat dangerously for it is one kind of sinning only that is included and expressed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vul. rursus renovari ad poenitentiam to be renewed again to Repentance rendring the active verb passively So Beza also ut denuo renoventur ad resipiscentiam that they should again be renewed to Repentance The word is active as rendered by ours to renew them again to Repentance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rursum crucifigentes sibimetipsis filium Dei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vul. Et ostentui habentes Rhem. And making him a mockery Eras. ludibrio habentes Beza ignominiae exponentes One of late ad exemplum Judaeorum excruciant torment him as did the Jews For it is impossible for those who were once enlightened and have tasted of the Heavenly Gift and were made partakers of the Holy Ghost and have tasted the good word of God and the Powers of the world to come if they fall away for ' any to renew them again to Repentance seeing they crucifie again to themselves the Son of God and put him unto open shame or treat him ignominiously That this passage in our Apostles discourse hath been looked upon as accompanied with great difficulties is known to all And many have the Differences been about its Interpretation For both Doctrinally and Practically sundry have here stumbled and miscarried It is almost generally agreed upon that from these words and the colourable but indeed perverse Interpretation and Application made of them by some in the Primitive times occasioned by the then present circumstances of things to be mentioned afterwards the Latin Church was so backward in receiving the Epistle it self that it had not absolutely prevailed therein in the days of Hierome as we have elsewhere declared Wherefore it is necessary that we should a little enquire into the occasion of the great contests which have been in the Church almost in all Ages about the sense of this place It is known that the Primitive Church according to its Duty was carefully watchful about the Holiness and upright walking of all that were admitted into the Society and Fellowship of it Hence upon every known and visible failing they required an open Repentance from the Offenders before they would admit them into a participation of the sacred mysteries But upon flagitious and scandalous crimes such as Murder Adultery or Idolatry in many Churches they would never admit those who had been guilty of them into their Communion any more Their greatest and most signal trial was with respect unto them who through fear of death complied with the Gentiles in their Idolatrous Worship in the time of Persecution For they had fixed no certain general Rules whereby they should unanimously proceed but every Church exercised severity or lenity according as they saw cause upon the circumstances of particular instances Hence Cyprian in his banishment would not positively determine concerning those of the Church in Carthage who had so sinned and fallen but deferr'd his thoughts until his return when he resolved to advise with the whole Church and settle all things according to the counsel that should be agreed on amongst them Yea many of his Epistles are on this subject peculiarly and in them all if compared together it is evident that there was no Rule agreed upon herein nor was he himself resolved in his own mind though strictly on all occasions opposing Novatianus wherein it had been well if his Arguments had answered his Zeal Before this the Church of Rome was esteemed in particular more remiss in their Discipline and more than other Churches in their re-admission unto Communion of notorious Offenders Hence Tertullian in his Book de Poenitentia reflects on Zepherinus the Bishop of Rome that he had admitted Adulterers unto Repentance and thereby unto the Communion of the Church But that Church proceeding in her Lenity and every day enlarging her Charity Novatus and Novatianus taking offence thereat advanced an Opinion on the contrary extream For they denied all hope of Church-pardon or of a Return unto Ecclesiastical Communion unto them who had fallen into open sin after Baptism and in especial peremptorily excluded all persons whatsoever who had outwardly complied with Idolatrous Worship in time of Persecution without respect unto any distinguishing circumstances Yea they seem to have excluded them from all expectation of forgiveness from God himself But their followers terrified with the uncharitableness and horror of this Perswasion tempered it so far as leaving all persons absolutely to the mercy of God upon their Repentance they only denied such as we mentioned before a re-admission into Church-Communion as Acâ—sius speaks expresly in Socrates lib. 1. cap. 7. Now this Opinion they endeavoured to confirm as from the nature and use of Baptism which was not to be reiterated whereon they judged that no pardon was to be granted unto them who fell into those sins which they lived in before and were cleansed from at their Baptism so principally from this place of our Apostle wherein they thought their whole Opinion was taught and confirmed And so usually doth it fall out very unhappily with men who think they see some peculiar Opinion or Perswasion in some singular Text of Scripture and will not bring their Interpretations of it unto the Analogie of Faith whereby they might see how contrary it is to the whole design and current of the word in other places But the Church of Rome on the other side judging rightly from other directions given in the Scripture that the Novatians transgressed the Rule
shall be sent unto and in the Administration of it shall find Admittance in what places and at what times seems good unto himself even as he orders the Rain to fall on one place and not on another We have not Wisdom to search into the Causes Reasons and Ends of Gods providential Works in the world and individual persons seldom live to see the issue of those which are on the Wheel in their own days But we have ground enough in the Scripture to conclude that the principal works of Divine Providence in the World and among the Nations of the Earth do respect the Dispensation of the Gospel either in the granting of it or the taking of it away It were an easie matter to evince by evident Instances that the principal National Revolutions which have been in the Earth have been all of them subservient unto the counsel and purpose of God in this matter And there are Examples also manifesting how small occasions he hath turned unto great and signal use herein But what hath been spoken may suffice to evince who is the Father and Author of this Rain And how this consideration may be improved unto the exercise of Faith Prayer and Thankfulness is manifest This Rain is said to fall often upon the Earth which respects the actual Dispensation of the Word by them unto whom it is committed And we may thence observe That It is the Duty of those unto whom the Dispensation of the Word is committed of God to be diligent watchful instant in their Work that their Doctrine may as it were continually drop and distill upon their Hearers that the Rain may fall often on the Earth So hath God provided that the Ridges of it may be watered abundantly to make it soft or dissolve it with showers and so he blesseth the springing thereof Psal. 65. 10. In an hot parching and dry season one or two showers do but increase the vehemency of the Heat and Drouth giving matter of new Exhalations which are accompanied with some of the remaining moisture of the Earth Of no other use is that dead and lazie kind of Preaching wherewith some satisfie themselves and would force others to be contented The Apostles when this Work was committed unto them would not be diverted from a constant Attendance unto it by any other Duty much less any other occasion of Life Acts 6. 4. See what a Charge our Apostle gives unto Timothy to this purpose 2 Tim. 4. 1 2 3. And a great Example hereof we have in the account he gives concerning his own Ministry in Asia Acts 20. 1 He declares when he began his Work and Ministry the first day he came into Asia ver 18. that is on the first opportunity he omitted no season that he could possibly lay hold upon but engaged into his Work as his manner was in every place that he came unto And 2 in what manner did he teach He did it 1 publickly in all Assemblies of the Church and others also where he might have a quiet opportunity of speaking And 2 privately from house to house ver 20. All places were alike to him and all Assemblies small or great so he might have advantage of communicating unto them the knowledge of God in Christ. And 3 what did he so declare unto them or instruct them in It was the whole counsel of God ver 27. The Gospel of the Grace of God ver 24. all things that were profitable unto them ver 20. in sum Repentance towards God and Faith towards our Lord Jesus Christ ver 21. And 4 How did he dispense the Word unto them It was by a Declaration of the Will of God ver 27. by testifying the necessity of Gospel Duties ver 21. by constant Warnings and Admonitions to stir men up unto diligence in Obedience and to caution them of their dangers ver 31. And 5 When or at what season did he thus lay out himself in the discharge of this Duty He did it night and day ver 31. that is continually upon all occasions and advantages He was one by whom God watered his Vineyard every moment And 6 in what outward condition was he and with what frame of Spirit did he attend his work He was in many Temptations which befell him by the laying in wait of the Jews ver 19. or in continual danger of his Life by the Persecutions they stirred up against him And as unto himself and the frame of his heart in this work he carried it on with all humility of Mind and with many Tears ver 19 31. He was not lifted up with conceits of the Glory Greatness and Power of his Office of the Authority over all the Churches committed unto him by Christ but with lowliness of mind and meekness was as the Servant of them all with that love tenderness compassion and fervency as he could not but testifie by many Tears Here is the great Example for Dispensers of the Gospel We have not his Grace we have not his Gifts we have not his ability or assistance and so are not able to come up unto him but yet certainly it is our Duty to follow him though haud passibus aequis and to conform our selves unto him according to our Opportunity and Ability I confess I cannot but admire to think what some men conceive concerning him or themselves Can they say that from the first day of their coming into their Diocesses or Dignities or Parishes or Places they have thus behaved themselves Have they so taught so preached so warned and that with Tears night and day all sorts of persons whom they suppose themselves to relate unto Have they made it their work to declare the Mysteries of the Gospel and the whole counsel of God and this both publickly and privately night and day according to their Opportunities It will be said indeed that these things belonged unto the Duty and Office of the Apostles but those that succeed them as ordinary Overseers of the Church may live in another manner and have other work to do If they should carry it with that humility of mind as he did and use entreaties with Tears as he did and Preach continually as he did they should have little joy of their Office and besides they should be even despised of the People These things therefore they suppose not to belong unto them Yea but our Apostle gives this whole Account concerning himself unto the ordinary Bishops of the Church of Ephesus ver 17 28. And in the close of it tells them that he hath shewed them all things how they ought to do ver 35. And what he apprehended to be the Duty of all to whom the Dispensation of the Word is committed he manifests in his last solemn charge that he left with his Son Timothy a little before his Death 2 Tim. 4. 1 2. I charge thee therefore before God and the Lord Jesus Christ who shall judge the quick and the dead at his appearing and his
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
render Surely it is meet to be said unto God I have born I will not offend and that properly And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was of common use in the Greek Tongue in Assertory Oaths So Demosthenes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He sware 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he would destroy Philip. The Vulgar Latine renders it by nisi that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contrary to the sense of the Ancients Chrysostome Oecumenius and Theophylact as some of the Expositors of the Roman Church do acknowledge But yet that manner of expression denotes a sense not unusual in the Scripture For there is an Intimation in it of a reserved Condition rendring the saying ensuing a most sacred Oath Unless I bless thee let me not be trusted in as God or the like But the formality of the Oath of God is neither in Genesis nor here expressed only respect is had unto what he affirms by my self have I sworn Surely undoubtedly The Promise it self is expressed in those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Blessing I will bless thee and multiplying I will multiply thee Our Apostle renders the words of Moses exactly Gen. 22. 17. Only where it is said there I will multiply thy Seed he expresseth it by I will multiply thee which is all one or to the same purpose for he could be no way multiplied but in his Seed and he proceedeth no farther with the words of the Promise as being not concerned in what followeth For although his Seed was actually multiplied yet it was Abraham himself who was blessed therein The Vulgar Latine in this place reads Benedicens benedicam blessing I will bless but in Genesis hath only benedicam and multiplicabo Hence divers of the Roman Expositors as Ribera Tena and others give sundry reasons why the Apostle changed the expression from what was used in Moses where it is only said I will bless thee into blessing I will bless thee And which I cannot but observe Schlictingius who followeth in this place the Exposition of Ribera complies with him also in that Observation aliis quidem verbis saith he promissionem hanc apud Mosem extulit But all this is but the mistake of the Vulgar Interpreter on Gen. 22. For the words in the Original have the Reduplication rendered by the Apostle which the Lxx also observe And this Reduplication is a pure Hebraisme vehemently affirming the thing promised and hath in it the nature of an Oath It also intends and extends the matter promised Blessing I will bless thee I will do so without fail I will do so greatly without measure and eternally without end And this kind of Asseveration is common in the Hebrew Gen. 2. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the day thou eatest thereof dying thou shalt dye thou shalt assuredly dye be certainly obnoxious unto Death it may be also that the double Death temporal and eternal is included therein See Gen. 37. 33. 2 Kings 2. 23. 1 Sam. 23. 22. Josh. 24. 10. Jer. 23. 17. Dan. 11. 10. We have need of every thing that any way evidenceth the stability of Gods Promises to be represented unto us for the encouragement and confirmation of our Faith As God redoubled the word at the first giving out of the Promise unto Abraham for the strengthening of his Faith so is the same here expressed by the Apostle that it might have the same effect upon us And two things especially God seems to impress upon our minds in this vehemency of expression 1 The sincerity of his Intentions without reserve 2 The stability of his Purposes without alteration and change It is to signifie both these that such emphatical vehement expressions are used even among men and both these Unbelief is apt to question in God He that believeth not maketh God a liar 1 Joh. 5. 10. He is a lyar who in his Promises intendeth not what his words signifie but hath other reserves in his mind and he who having promised changeth without cause Both these doth Unbelief impute to God which makes it a sin of so hainous a nature The first time God used this kind of Reduplication it was in his threatening of Death unto the Transgression of the Command Gen. 2. 17. In the day thou eatest thereof dying thou shalt dye And that which Sathan deluded our first Parents by was in perswading them that there was not sincerity in what God had said but that he had reserved to himself that it should be otherwise The Serpent said unto the woman 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dying ye shall not dye Gen. 3. 4. But this being directly contrary unto what God had expresly affirmed how could Sathan imagine that the Woman would immediately consent unto him against the express words of God Wherefore he useth this Artifice to prevail with her that although God had spoken those words yet he had a Reserve to himself that it should not be unto them indeed as he had spoken ver 5. By these means Unbelief entered into the world and hath ever since wrought effectually in the same kind There is no Promise of God so plainly expressed but Unbelief is ready to suggest innumerable exceptions why it should have such reserves accompanying of it as that it doth not belong unto us Most of these exceptions we gather from our selves and were it not for them we suppose we could believe the Promise well enough But the truth is when we are called to believe when it is our Duty so to do when we pretend that we are willing and desirous to do so were it not for such and such things in our selves it is the sincerity of God in his Promises we all in question and we think that although he proposeth the Promise unto us and commandeth us to believe yet it is not his intention and purpose that we should do so or that we should be made partakers of the good things promised By the purpose of God I do not here intend the Eternal purpose of his Will concerning the effects and events of things about which we are called to exercise neither Faith nor Unbelief until they are manifested But the whole Rule of our Duty is in Gods Command and the Faith required of us consists in this that if we comply with what God prescribeth we shall enjoy what he promiseth if we believe we shall be saved And herein to question the Truth or Sincerity of God is an high effect of Unbelief This distrust therefore God removes by the Reduplication of the word of the Promise that we might know he was in good earnest in what he expressed The like may be spoken concerning the stability of the Promises with respect unto change which because it must be particularly afterwards spoken unto shall be here omitted And these things we have need of If we think otherwise we know little of the nature of Faith or Unbelief of our own weakness the efficacy of the Deceits of Sathan or the manifold oppositions which
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
Testament the Bread and Wine in the Sacred Supper are called the Body and Blood of Christ which they do Represent Thus it is true really and absolutely of our Lord Jesus Christ That he Liveth for ever that he is a Priest for ever which the Apostle much insisteth on and urgeth unto his purpose afterwards This Eternity or ever-living of Jesus Christ was Represented in Melchisedec in that it is not said any where in the Scripture that he dyed it is witnessed therefore that he Liveth because He whom he Represents doth really do so his own Death is not mentioned on purpose that he might so Represent him And the Apostle's Argument unto the Dignity and Preheminence of Melchisedec above the Levitical Priests in this Instance is of an unquestionable Evidence For consider Melchisedec not in his Natural Being and Existence which belongs not unto this Mystery but in his Scripture-Being and Existence and he is Immortal always Living wherein he is more Excellent than those who were always obnoxious unto Death in the Exercise of their Office And from the branches of this Comparison we may take two Observations 1. In the outward Administration of his worship God is pleased to make Use of poor frail mortal dying men So he did of old and so he continues still to do Our Fathers where are they and the Prophets do they Live for ever Zech. 1. 5. The Prophets of old the most Eminent Administrators under the Old Testament they were all mortal dying men and whilst they lived in this World they were Subject unto like Passions with other Men James 5. 17. And the same account the Apostle giveth us of the Principal Administrators of the New Testament 2 Cor. 4. 8 9 10 11 12. Chap. 6. 8 9. And we know it is so with all those into whose hands the same work is transmitted Yea oft-times as to the Infirmities of Body and outward Condition their weakness and frailty are signalized above others Nor doth any Advantage accrue to the Gospel by the Secular Exaltations of such as pretend unto the same Employment wherein without other Qualifications they do little resemble the Ministry of Christ himself Such I say doth God please to make Use of Persons obnoxious unto all Infirmities and Temptations with all other Believers and equally with them falling under the stroke of Mortality He could have accomplished his whole Design immediately by his Grace and Spirit without the Institution of any Administrators He could have employed his Holy Angels in the Declaration and Dispensation of the Gospel or he could have raised up Men so signalized with Wisdom and all endowments of Mind and Body as should have eminently distinguished them from the whole Race of Mankind besides But waving these and all other ways possible and easie unto his Infinite Wisdom and Power he hath chosen to make Use in this great Occasion of Poor Infirm Frail Tempted Sinning Dying men And sundry Reasons of this his Holy Councel are expressed in the Scripture 1. He doth it to make it Evident that it is his own Power and nothing else which gives Efficacy and Success unto all Gospel-Administrations 2 Cor. 4. 7. VVe have this Treasure in Earthen Vessels that the Excellency of the Power may be of God and not of us There is an Excellency of Power accompanieth the Dispensation of the VVord Mighty Spiritual Effects are produced by it such as wherein the Glory of God doth consist and whereon the Eternal welfare of the Souls of Men doth depend This Glory in subduing the Adverse Power of Sin Satan and the World in the Quickening Sanctifying Saving the Souls of the Elect God will be seen and owned in he will not give it unto another Whereas therefore those by whom these Treasures are communicated unto others are frail perishing Earthen Vessels or those by whom the Gospel is dispensed are poor frail weak men seen and known so to be there is no veil by their Ministry cast over the Glory of God There is not a Soul Convinced Converted or Comforted by their Word but they may truly say of it as the Apostles did of the Miracle which they wrought Acts 3. 12. Why look ye so on us as though by our own Power and Holiness we made this man walk This Blind Man to see this Dead Man to live By the Consideration of our meanness all may discern that the Excellency of this Power is of God and not of us Yea for this very End our Apostle refused to make Use of such a perswasiveness of words and exercise of VVisdom as might give any Appearance or Countenance unto such an Apprehension as though by them this Effect were produced 1 Cor. 2. 4 5. My Speech and my Preachings was not with enticing words of mans wisdom but in demonstration of Spirit and of Power that your Faith should not stand in the wisdom of Man but in the Power of God And herein ought he to be an Example unto us all But it is come to that with many that being destitute utterly of what he had namely and ability to dispense the word in the Demonstration of the Spirit and of Power do wholly betake themselves unto what he refused or the enticing words of Mans wisdom according to their Ability But what the Jews spoke Blasphemously of Christ upon his opening the Eyes of him who was Born Blind may in a sence be truly spoken of any of us upon the opening of the Eyes of them that were Spiritually Blind Give God the praise we know that this man is a Sinner 2. God hath so Ordered things in VVisdom and Grace that the Administrators of Holy things unto others might have Experience in themselves of their State and Condition so as to be moved with Compassion towards them Care about them and Zeal for them VVithout these Graces and this constant Exercise Men will be but very useless Instruments in this work And they will not grow any where but in Mens own Experience For how shall he be Tender Compassionate Careful towards the Souls of others who knows no Reason why he should be so towards his own The High Priest of Old was such an one as could have Compassion on the Ignorant and them that are out of the way for that he himself was encompassed with Infirmity Heb. 5. 2. And therein was he a Type of Christ who was in all points Tempted as we are that he might be ready to Succour them that are Tempted This gave him the Experience of Compassion in the Exercise of it VVherefore when a Minister of the Gospel knows his own VVeakness Infirmities and Temptations his need of Mercy and Grace the ways of his obtaining Supplies of them the danger of the Snares which he is exposed unto the value of his own Soul the Preciousness of the Blood of Christ and Excellency of the Eternal Reward he cannot considering the Charge committed unto him and the Duty required of him but be moved with Pity Compassion
these two things consists the Principal Interest of all Believers in this world nor have they any design in competition with that of increasing in them Finding therefore how by the diligent Attendance unto this Worship they thrive in both parts of their Interest it cannot but be pleasant unto them 5. The Outward Rites of it are few lightsome easie to be observed without scrupulous tormenting fears nor such as by attendance unto Bodily Services do divert the Mind from that Communion with God which they are a means of Thirdly It is Instructive and that with clearness and evidence of the things which we are to know and learn This was a great part of the Imperfection of Legal Institutions that they taught the things which they signified and represented Obscurely and the Mind of God in them was not learned but with much difficulty no small part of their Obedience consisting in a resignation of their Understandings unto God's Soveraignty as to the Use and the End of the things wherein they were exercised in his Worship But all the Ordinances and Institutions of the Gospel do give light into and exhibit the things themselves unto the Minds and Faith of Believers Hereon they discern the Reasons and Grounds of their Use and Benefit whence our whole Worship is called our Reasonable Service Rom. 12. 1. Thus in the Preaching of the Word Jesus Christ is evidently set forth Crucified among us Gal. 3. 1. not darkly represented in Types and Shadows And in the Sacrament of the Supper we do plainly shew forth his Death untill he comes 1 Cor. 11. 26. And the like may be said of all other Evangelical Institutions And the principal Reason hereof is because they do not represent or shadow things to come no nor yet things absent as did those of Old but they really present and exhibit Spiritual things Christ and the Benefits of his Mediation unto our Souls And in the observance of them we are not kept at a distance but have an Admission unto the Holy place not made with hands because Christ who is the Minister of that Holy Sanctuary is in them and by them really present unto the Souls of Believers Two other things mentioned before concerning this Worship namely its Relation unto Christ as our High Priest and our Access in it unto the Holy place the Throne of Grace must be spoken unto at large elsewhere This is a brief Declaration of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Perfection which the Apostle denies to have been attainable by the Levitical Priesthood And the grounds of his Denial he gives us in the remaining words of the Text which we shall also consider only we may observe by the way That To look for Glory in Evangelical Worship from outward Ceremonies and Carnal Ordinances is to prefer the Levitical Priesthood before that of Christ. That which we are to look for in our worship is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such a Perjection as we are capable of in this world This the Apostle denies unto the Levitical Priesthood and ascribes it unto the Priesthood of Christ. But if such a Perfection be to be found in Ceremonies and Ordinances outwardly Pompous and Glorious upon Necessity the contrary conclusion must be made and affirmed But yet so it is come to pass in the world that Men do order things in their Publick worship as if they judged that the pure immixed worship of the Gospel had no Glory in comparison of that of the Law which did excel and whereunto they do more or less conform themselves But it is time for us to proceed with our Apostle Having denyed Perfection unto the Levitical Priesthood which he lays down in a Supposition including a Negation so as to make way for the Proof of what he denyed for the further Explication of it and Application unto his present purpose he adds the respect that their Priesthood had to the Law intending thereby to bring the Law it self under the same censure of disability and insufficiency 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. The Subject spoken of is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the People that is in the Wilderness the Body of the Church to whom the Law and Priesthood were given immediately by the Ministry of Moses But after this the whole Posterity of Abraham in their successive Generations were one People with them and are so esteemed For a People is still the same and as a People never dies till all Individuals that belong unto it are cut off So by this People the whole Church of all Ages under the Old Testament is intended 2. Of this People he says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were Legalized They were also Evangelized as our Apostle speaks Chap. 4. 2. They were so in the Promise made unto Abraham and in the many Types of Christ and his Offices and Sacrifice that were instituted among them Yet were they at the same time so brought under the Power of the Law as that they had not the Light Liberty and Comfort of the Gospel which we enjoy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is legem ferre legem sancire legem imponere to make constitute impose a Law And the Passive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when applyed unto Persons is legi latae subjici or legem latam accipere to be made Subject unto a Law to receive the Law made to oblige them So is it used in this place VVe have therefore not amiss rendred it received the Law The People received the Law But the sence of that Expression is regulated by the Nature of a Law They so received it as to be made Subject unto it as to be obliged by it Other things may be otherwise received but a Law is received by coming under its Obligation They were brought under the Power Authority and Obligation of the Law Or because the Law was the Foundation and Instrument of their whole state both in things Sacred and Civil the meaning of the word may be they were brought into that state and condition whereinto the Law disposed them This is said to be done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 under it that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 under that Priesthood But how the People may be said to receive the Law under the Levitical Priesthood must be further enquired into Some think that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place answers unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Hebrew that is concerning it And so the meaning o the word is for it was concerning the Levitical Priesthood that the People received a Command that is God by his Law and Command Instituted the Levitical Priesthood among them and no other during the times of the Old Testament According unto this Interpretation it is not the whole Law of Commandments contained in Ordinances that is intended but the Law constituting the Levitical Priesthood This sence is embraced by Schlictingius and Grotius as it was before them touched on but rejected by Junius and Piscator But although there be no
were Good in themselves and Good unto the People so as if they did them they should live therein But after the People had broken the Covenant in making of a Golden Calf God gave them that whole System of Ordinances Institutions and Laws which ensued These they say in that place of Ezekiel God calls Ordinances that were not Good and Judgements whereby they should not live as being imposed on the People in the way of Punishment And with respect unto these they say it is that the Apostle affirms the Commandment was weak and unprofitable But as the Application of this Exposition unto this passage in the Apostle's Discourse is not consistent with the Design of it as will afterwards appear So indeed the Exposition it self is not defensible For it is plain that by the Laws and Statutes mentioned ver 11. not any part of them but the whole System of Ordinances and Commandments which God gave by Moses is intended And the two words in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do express the whole Law Ceremonial and Judicial And it was not from this or that part but from the whole Law that the People as far as they were Carnal looked for Righteousness and Salvation Rom. 10. 5. Gal. 3. 12. And as these Laws and Statutes mentioned ver 11. contained the whole Law given by Moses so those intended ver 25. whereof it is said that they were not Good nor could they live in the keeping of them cannot be the Laws and Statutes of God considered in themselves For it is inconsistent with the Holiness Goodness and Wisdom of God to give Laws which in themselves and their own Nature should not be Good but Evil. Nor on Supposition that he had given them Statutes that were not Good and Judgments wherein they should not live could he plead as he doth that his ways were equal and that their ways were unequal For in these Laws he evidently promised that those who did them should live therein Where is the Equality Equity and Righteousness if it were otherwise Wherefore if the Statutes of God be intended in the place it must be with respect unto the People their Unbelief and Obstinacy that it is said of them that they were not Good being made useless unto them by Reason of Sin In that sense the Apostle says that the Commandment which was Ordained unto life he found to be unto Death Rom. 7. 10. But I rather Judge that having charged the People with neglect and contempt of the Laws and Judgments of God which were Good Gods giving them up Judicially unto ways of Idolatry and false Worship which they made as Laws and Judgments unto themselves and willingly walked after the Commandment as Hos. 5. 11. is here so expressed But there is no Ground for such a Distinction between the Laws and Judgments of God in themselves that some of them should be Good and some of them should be not Good that in some of them Men might live but not in others Secondly I Answer That the whole Law may be considered two ways 1. Absolutely in it self 2. With Respect 1. Unto the End for which it was given 2. Unto the Persons unto whom it was given In it self no Reflection can be made upon it because it was an effect of the Wisdom Holiness and Truth of God But in the Respects mentioned it manifests its own weakness and unprofitableness For they were Sinners unto whom it was given and both defiled and guilty antecedently unto the giving of this Law being so by Nature and thereon Children of Wrath Two things they stood in need of in this Condition 1. Sanctification by an Inherent Purity and Holiness with a Compleat Righteousness from thence This the Moral Law was at first the Rule and Measure of and would have always effected it by its Observance It could never indeed take away any defilement of Sin from the Soul but it could have prevented any such defilement But now with respect unto the Persons unto whom it was given it became weak and unprofitable unto any such end It became so saith the Apostle by Reason of the Flesh Rom. 8. 3. For although in it self it was a perfect Rule of Righteousness Rom. 10. 5. Gal. 3. 12. 21. yet it could not be a cause or means of Righteousness unto them who were disenabled by the entrance of Sin to comply with it and fulfill it Wherefore the Moral Law which was in it self Efficacious and Useful was now become unto Sinners as unto the Ends of Holiness and Righteousness weak and unprofitable For by the deeds of the Law shall no Flesh be Justified 2. Sinners do stand in need of the Expiation of Sin For being actually guilty already it is to no purpose to think of a Righteousness for the future unless their present Guilt be first expiated Hereof there is not the least Intimation in the Moral Law It hath nothing in it nor accompanying of it that respects the Guilt of Sin but the Curse only This therefore was to be expected from the Ceremonial Law and the various ways of Attonement therein provided or no way at all But this of themselves they could not effect They did indeed represent and prefigure what would so do but of themselves they were insufficient unto any such end For it is not possible as our Apostle speakes that the Blood of Bulls and Goats should take away Sin chap. 10. 5. And this Law may be considered three ways 1 In Opposition unto Christ without respect unto its Typical Signification under which Notion it was now adhered unto by the unbelieving Hebrews This being no state of it by divine Appointment it became thereby not only of no use unto them but the occasion of their Ruin 2 In Competition and Conjunction with Christ and so it was adhered unto by many of these Hebrews who believed the Gospel And this also was a state not designed for it seeing it was appointed only unto the Time of Reformation and therefore was not only useless but noxious and hurtful 3 In Subordination unto Christ to Typifie and Represent what was to be obtained in him alone so during its own Season it was of use unto that End but yet could never effect the things which it did represent And in this state doth the Apostle pronounce it weak and unprofitable namely on a Supposition that Attonement and Expiation of Sin was actually to be made which it could not reach unto But it may be yet farther enquired Why God did give this Law unto the People which although it were Good in it self yet because of the condition of the People it could not attain the End which was intended The Apostle gives so full an answer unto this enquiry as that we need not farther to insist upon it For he giveth two Reasons why God gave this Law First he saith it was added because of Transgression till the seed should come to whom the Promise was
and the Assertion may have a double signification 1 That this Oath was constituent of his Office Therein his Call and Consecration did consist 2. That his Call Constitution or Consecration was confirmed and ratified with an Oath And the latter sense is intended For so doth the Antithesis require Those legal Priests had a Divine Constitution and Call but they had no Confirmation by the Addition of an Oath God used not an Oath in or about any thing that belonged unto them Wherefore this Man was also to have another Call unto and Constitution of his Office but he was to be confirmed therein by an Oath Wherein this call of Christ unto his Office did consist what were the Acts of the Divine Will thereabout and what was the manifestation of them I have declared at large in the Exercitations about the Priesthood of Christ. Two things are to be considered in this Oath 1. The form And 2. the matter of it 1. The Form of it is in those words the Lord sware and will not repent And the Matter of it is that he in his own Person should be a Priest for ever The Person swearing is God the Father who speaks unto the Son in the Psalm 110. 1. The Lord said unto my Lord and the Oath of God is nothing but the solemn Eternal Unchangeable Decree and Purpose of his Will under an especial way of Declaration So the same Act and Counsel of Gods Will is called his Decree Ps. 2. 7. Wherefore when God will so far unveil a Decree and Purpose as to testifie it to be absolute and unchangeable he doth it in the way of an Oath as hath been declared Chap. 6. ver 13 14. Or to the same purpose God affirms that he hath sworn in the case If then it be demanded When God thus sware unto Christ I answer we must consider the Decree it self unto this purpose and the peculiar Revelation or Declaration of it in which two this Oath doth consist And as to the first it belongs entirely unto those eternal foederal Transactions between the Father and the Son which were the original of the Priesthood of Christ which I have at large explained in our Exercitations And as for the latter it was when he gave out that Revelation of his mind in the Force and Efficacy of an Oath in the Psalm by David It is therefore not only a mistake but an Error of danger in some Expositors who suppose that this Oath was made unto Christ upon his Ascension into Heaven For this Apprehension being pursued will fall in with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Socinians in this whole Cause namely that the Kingly and Priestly Offices of Christ are not really distinct Moreover it supposeth the principal discharge of the Priesthood of Christ in his sacrifice to have been antecedent unto this Oath which utterly enervates the Apostles Argument in these words For if he were made a Priest and discharged his Office without an Oath as he must be and do on this supposition that the Oath of God was made unto him after his Ascension or that his death and Oblation therein belonged not unto his Priestly Office he had no preheminence herein unto the Aaronical Priests He might so have a subsequent Priviledge of the Confirmation of his Office but he had none in his Call thereunto Wherefore this Oath of God though not in it self solely the constituent cause of the Priesthood of Christ yet it was and it was necessarily to be antecedent unto his Actual entrance upon or discharge of any solemn Duty of his Office That additional expression and he will not repent declares the nature of the Oath of God and of the Purpose confirmed thereby When God makes an Alteration in any Law Rule Order or Constitution he is or may be said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to repent This God by this word declares shall never be no Alteration or Change no Removal or Substitution shall ever be made in this matter 2. The matter of this Oath is that Christ is and should be a Priest for ever He was not only made a Priest with an Oath which they were not but a Priest for ever This adds unto the unchangeableness of his Office that he himself in his own Person was to bear exercise and discharge it without substitute or successor And this for ever answers unto the for ever under the Law each of them being commensurate unto the Dispensation of that Covenant which they do respect For absolute Eternity belongs not unto these things The Ever of the Old Testament was the Duration of the Dispensation of the Old Covenant And this for ever respects the New Covenant which is to continue unto the consummation of all things no change therein being any way intimated or promised or consistent with the Wisdome and Faithfulness of God all which were otherwise under the Law But at the end of the world together with the Dispensation of the New Covenant an end will be put unto all the Mediatory Offices of Christ and all their Exercise And there are four things which the Apostle declareth and evinceth in this observation 1. That our High Priest was peculiarly designed unto and initiated into his Office by the Oath of God which none other ever was before him 2. That the Person of the High Priest is hereby so absolutely determined as that the Church may continually draw nigh unto God in the full Assurance of Faith 3. That this Priesthood is liable to no Alteration Succession or Substitution 4. That from hence ariseth the principal Advantage of the New Testament above the Old as is declared in the next verse and we may observe 1. That although God granted great Priviledges unto the Church under the Old Testament yet still in every instance he withheld that which was the principal and should have given perfection unto what he did grant He made them Priests but without an Oath In all things there was a reserve for Christ that he in all might have the Preeminence 2. God by his Oath declares the Determination if his Soveraign pleasure unto the Object of it What he proposeth and prescribeth unto us he declares no more of his mind and his will about but that he requireth and approveth of our Obedience unto it but still reserves the liberty unto himself of making those Alterations in it and about it that seem good unto him Nothing therefore in the whole legal Administration being confirmed by the Oath of God it was always ready for a removal at the appointed season 3. Christ his being made a Priest by the Oath of God for ever is a solid Foundation of Peace and Consolation to the Church For 4. All the Transactions between the Father and the Son concerning his Offices undertakings and the work of our Redemption have respect unto the Faith of the Church and are declared for our Consolation Such were his solemn Call to his sacerdotal Office
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
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
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
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 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
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
the best works of men antecedently unto the purging of their Consciences by the blood of Christ are but dead works However men may please themselves in them perhaps think to merit by them yet from death they come and unto death they tend 6. Justification and Sanctification are inseparably conjoined in the design of God's grace by the blood of Christ. Purge our Consciences that we may serve the living God 7. gospel-Gospel-worship is such in its spirituality and holiness as becometh the living God and our duty it is always to consider that with him we have to do in all that we perform therein VER XV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vul. Et ideo and therefore Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propter hoc For this or propterea itaque ob id And for this cause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He himself was the Mediator He is the Mediator Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A man coming between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vul. ut morte intercedente by the Interposition of death The Syriac reads the passage who by his death was a redeemer unto them who had transgressed against the first Testament probably to avoid the difficulty of that Expression For the Redemption of transgressions The Aethiopic corrupts the whole Text. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Redemptionem eorum praevaricationum Vul. Ad Redemptionem eorum transgressionum properly for the Redemption of transgressions or those transgressions which were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vul. Syr. That they may receive the promise who are called to the eternal Inheritance But in the Original and in the Vulgar eternal inheritance is joyned unto and regulated by the Promise the promise of an eternal Inheritance VER XV. And for this cause he is the Mediator of the new Testament that by means of death for the Redemption of the transgressions under the first Testament they who are called might receive the promise of eternal Inheritance THe things which are to be considered in this verse are 1 The note of Connexion in the Conjunction And. 2 The Ground of the ensuing Assertion For this cause 3 The Assertion itself He is the Mediator of the new Testament 4 The especial Reason why he should be so For the Redemption of Transgressions under the first Testament 5 The way whereby that was to be effected By the means of death 6 The End of the whole That those who are called might receive the promise of eternal Inheritance But before we proceed unto the Exposition of the whole or any part of it a difficulty must be removed from the words as they lie in our Translation For an enquiry may be justly moved why we render the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a Testament in this place whereas before we have constantly rendred it by a Covenant And the plain reason of it is because from this verse unto the end of the Chapter the Apostle argues from the nature and use of a Testament among men as he directly affirms in the next verse Hereby he confirms our faith in the expectation of the Benefits of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Covenant or Testament We may answer he doth it because it is the true and proper signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly a Testamentary disposition of things as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Covenant For in the Composition of the word there is nothing to intimate a mutual compact or agreement which is necessary unto a Covenant and is expressed in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 However there is a great affinity in the things themselves For there are Covenants which have in them free Grants and Donations which is of the nature of a Testament And there are Testaments whose force is resolved into some Conventions Conditions and Agreements which they borrow from the nature of Covenants So there is such an affinity between them as one name may be expressive of them both But against this it will be replied that what the Apostle speaks unto is in the Hebrew called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a Covenant and no where signifies a Testament so that from thence the Apostle could not argue from the nature of a Testament what is required thereunto and what doth depend thereon Hereunto it is answered that the LXX constantly rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Berith by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Apostle made use of that Translation and that signification of the word But this will not solve the difficulty For it would resolve all the Apostles arguings in this great and important Mystery into the Authority of that Translation which is fallible throughout and at least as it is come to us filled with actual mistakes We must therefore give another answer unto this Objection Wherefore I say 1 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 could not be more properly rendred by any one word than by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For it being mostly used to express the Covenant between God and Man it is of that nature as cannot properly be termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a Covenant or Compact upon equal terms of distributive Iustice between distinct parties But Gods Covenant with man is only the way and the declaration of the terms whereby God will dispose and communicate Good things unto us which hath more of the nature of a Testament than of a Covenant in it 2 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is often used to express a free promise with an effectual donation and communication of the thing promised as hath been declared in the foregoing chapter But this hath more of the nature of a Testament than of a Covenant 3 There is no word in the Hebrew language whereby to express a Testament but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only Nor is there so in the Syriack Their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is nothing but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Hebrews express the thing by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to order dispose give command concerning the house or houshold of a dying man Isa. 38. 2. 2 Sam. 17. 23. But they have no other word but Berith to signifie it and therefore where the nature of the thing spoken of requires it it is properly rendred a Testament and ought so to be Wherefore there is no force used unto the signification of the word in this place by the Apostle But that which makes the proper use of it by him evident in this place is that he had respect unto its signification in the making of the Covenant with the people at Sinai For this he compares the New Testament unto in all its causes and effects And in that Covenant there were three things 1. The Prescription of Obedience unto the People on the part of God which was received by their consent in an express compliance with the Law and Terms of it Deut. 5. 14. Herein the nature of it so far as it
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
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
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
otherwise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He would have been a Debter it would have been due from him Oportebat oportuisset He ought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vul. frequenter pati Others saepe saepius passum fuisse to have suffered often more often frequently that is once every year Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many times and not once only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vul. ab origine mundi Others à condito mundo from the Foundation of the world that is after the entrance of Sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the end of the World Vul. in consummatione seculorum sub consummationem seculorum towards the Consummation of all things In the fulness of Time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad peccatum abolendum ad abolitionem peccati Vul. ad destitutionem peccati Rhemist the Destruction of Sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apparuit patefactus est He was made manifest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Vulgar renders the words per hostiam suam apparuit which the Rhemists translate he hath appeared by his own Host most absurdly both as unto words and sense Syr. At one time he offered his Soul by the Sacrifice or immolation of himself What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth relate unto we must enquire in the Exposition of the Words VER XXVI For then if otherwise must he he ought often to have suffered since from the Foundation of the World But now once in the End of the World in the Consummation of times hath he appeared been made manifest to put away to abolish or for the Destruction of Sin by the Sacrifice of himself There are sundry Difficulties in these words both as to the Signification and Construction of them as also unto their sense and importance with the Nature of the Argument contained in them and the things treated of I shall not repeat the various Conjectures of Expositors most of which are alien from the mind of the Apostle and easie to be refuted if that belonged any way unto the edification of the Reader But I shall only give that Account of the whole and the several Parts of it which according unto the best of my understanding doth represent the mind of the Holy Ghost with perspicuity and clearness There are two Parts of the Words 1. A Reason confirming the foregoing Assertion that Christ was not often to offer himself as the High Priest did offer Sacrifice every year when he entred into the Holy Place For then must he c. 2. A Confirmation of that Reason from the Nature and End of the Sacrifice of Christ as stated in matter of Fact according unto the Appointment of God But now once in the End c. In the first we may consider 1 The note of Connexion and of the Introduction of the Reason insisted on 2 The signification or sense of the Words 3 The Ground and Nature of the Argument contained in them 1. The Note of Connexion is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render for then If it were so namely that Christ should often offer himself Had it been otherwise that Christ had so offered himself so we observed that most translate the Word by alioquin Either way the intention of the Apostle is expressed which is to confirm what he had before affirmed by the Introduction of a new Reason of it 2. From a Supposition of the contrary unto what he had affirmed the Apostle proves not only the Truth but the necessity of his Assertion For then 1 He must He ought he would have been a Debtor as the Syriack speaks it would have been due from him and indispensibly required of him It would have been so necessitate medii which is the greatest in Divine Institutions and Duties There could have been no such thing unless that which he now infers from it be allowed which was utterly impossible 2. That which he ought so to have done is to suffer in the offering of himself All the sufferings of Christ in the whole Course of his Humiliation and Obedience are sometimes expressed by this Word as Chap. 5. 8. But the suffering here intended is that of his Death and the shedding of his Blood therein alone That which accompanied and was inseparable from his actual Sacrifice or the immactation of himself to have died to have shed his blood to have underwent the Penalty and Curse of the Law 3 Often frequently as the High Priest offered Sacrifice of Old once every year 4. Since or rather from the Foundation of the World This expression is somtimes used absolutely for the Original of the World in its Creation For the absolute Beginning of Time and all things measured by it Eph. 1. 4. Mat. 25. 34. Joh. 17. 24. 1 Pet. 1. 20. Sometimes from what immediately succeeded on that beginning Mat. 13. 35. Luk. 11. 5. Heb. 4. 3. Rev. 13. 8. And it is in the latter sense that it is here used From the Foundation of the World that is from the first entrance of Sin into the World and the giving of the first Promise which was immediately after the Creation of it or its Foundation and Constitution in its Original frame This is the first thing on record in the Scripture So God spake by the Mouth of his Holy Prophets since the World began Luk. 1. 71. that is the first Revelation of God unto the Church concerning the Messia with all that succeeded So Christ is said to be a Lamb slain from the Foundation of the World Rev. 13. 8. because of the Efficacy of his Sacrifice extending it self unto the first Entrance of Sin and the Promise thereon immediately on the Foundation of the World Wherefore The Foundation of the World absolutely is in its Creation Before the Foundation of the World is an expression of Eternity and the Counsels of God therein Eph. 1. 4. 1 Pet. 1. 20. From the Foundation of the World is mostly the first Entrance of Sin and Gods Dispensation of Grace in Christ thereon 3. The third thing considerable in the Words is the Nature and Force of the Argument contained in them and it is taken from the most cogent Topicks For it is founded on these evident suppositions 1st That the Suffering and Offering of Christ are inseparable For although abstracted from the present Subject Matter Suffering is one thing and offering another yet the Lord Christ offered himself unto God in and by his Suffering of Death And the Reason hereof is because he himself was both the Priest and the Sacrifice The High Priest of old offered often yet now once sufficed therein For he was not the Sacrifice it self It was the Lamb that was slain that suffered Christ being both he could not offer without suffering no more then the High Priest could offer without the suffering of the Beast that was slain And herein doth the force of the Argument principally consist For he proves that Christ did not nor could
consequents of it Hereof he gives an illustration by comparing it unto what is of absolute and unavoidable necessity so as that it cannot otherwise be namely the death of all the individuals of mankind by the decretory sentence of God As they must dye every one and every one but once so Christ was to dye to suffer to offer himself and that but once The instances of those who died not after the manner of other men as Enoch and Elias or those who having died once were raised from the dead and died again as Lazarus give no difficulty herein They are instances of exemption from the common Rule by meer acts of Divine Sovereignty But the Apostle argues from the general Rule and Constitutions and thereon alone the force of his comparisons doth depend and they are not weakned by such exemptions As this is the certain unalterable law of Humane condition that every man must dye once and but once as unto this mortal life so Christ was once and but once offered But there is more in the words and design of the Apostle than a bare Similitude and illustration of what he treats of though Expositors own it not He doth not only illustrate his former Assertion by a fit comparison but gives the Reason of the one offering of Christ from what it was necessary for and designed unto For that he introduceth a Reason of his former Assertion the Causal connexion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth demonstrate Especially as it is joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is in quantum inasmuch as in which sense he constantly useth that expression chap. 3. 3. chap. 7. 20. chap. 8. 6. And in as much as it was so with mankind it was necessary that Christ should suffer once for the expiation of Sin and the Salvation of Sinners How was it with mankind in this matter On the account of sin they were all subject unto the Law and the curse thereof Hereof there were two parts 1 Temporal Death to be undergone penally on the sentence of God 2 Eternal judgment wherein they were to perish for evermore In these things consist the effects of sin and the curse of the Law And they were due unto all men unavoidably to be inficted on them by the judgment and sentence of God It is appointed decreed determined of God that men sinful men shall once die and after that come to judgment for their Sins This is the sense the sentence the substance of the Law Under this Sentence they must all perish eternally if not Divinely relieved But inasmuch as it was thus with them the one offering of Christ once offered is prepared for their Relief and deliverance And the relief is in the infinite Wisdom of God eminently proportionate unto the evil the remedy unto the disease For 1. As man was to dye once legally and penally for sin by the sentence of the Law and no more So Christ died suffered and offered once and no more to bear Sin to expiate it and thereby to take away death so far as it was penal 2. As after death men must appear again the second time unto judgement to undergo condemnation thereon so after his once offering to take away Sin and Death Christ shall appear the second time to free us from judgement and to bestow on us eternal Salvation In this interpretation of the words I do not exclude the use of the comparison nor the design of the Apostle to illustrate the one offering of Christ once offered by the certainty of the death of men once onely for these things do illustrate one another as so compared But withal I judge there is more in them than a meer comparison between things no way related one to another but onely have some mutual resemblance in that they fall out but once Yea there seems not to be much light nor any thing of Argument in a comparison so arbitrarily framed But consider these things in their mutual Relation and opposition one unto the other which are the same with that of the Law and the Gospel and there is much of light and argument in the comparing of them together For whereas the end of the Death Suffering and Offering of Christ was to take away and remove the punishment due unto Sin which consisted in this that men should once die and but once and afterwards come to judgment and condemnation according to the sentence of the Law And it was convenient unto Divine Wisdom that Christ for that end should Dye Suffer Offer once only and afterwards bring them for whom he died unto Salvation And this is the proper sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in quantum which Interpreters know not what to make of in this place but endeavour variously to change and alter Some pretend that some Copies read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they suppose came from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the onely Reason why the word is not liked is because the sense is not understood Take the mind of the Apostle aright and his expression is proper unto his purpose Wherefore there is in these verses an entire opposition and comparison between the Law and the Gospel the Curse due to Sin and the Redemption that is by Christ Jesus And we may observe That God hath eminently suited our Relief the means and causes of our spiritual Deliverance unto our Misery the means and causes of it as that his own Wisdom and Grace may be exalted and our faith established That which is here summarily represented by our Apostle in this Elegant Antithesis he declares at large Rom. 5. from ver 12. to the end of the Chapter But we proceed with the interpretation of the words In the first part of the Antithesis and comparison ver 27. there are three things asserted 1 The Death of men 2 The judgment that ensues and 3. The cause of them both The last is first to be explained It is Appointed Determined Enacted statutum est It is so by him who hath a Sovereign Power and Authority in and over these things and hath the force of an unalterable Law which none can transgress God himself hath thus appointed it none else can determine and dispose of these things And the word equally respects both parts of the Assertion Death and Judgment They are both equally from the constitution of God which is the cause of them both The Socinians do so divide these things that one of them namely Death they would have to be natural and the other or judgment from the constitution of God which is not to interpret but to contradict the words Yea death is that which in the first place and directly is affirmed to be the effect of this Divine Constitution being spoken of as it is Penal by the curse of the Law for sin and judgment falls under the same constitution as consequential thereunto But if death as they plead be meerly and only natural they
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
and Wisdom that Evidence themselves herein are ineffable and do cast contempt on all those by whom this Epistle hath been called in question as sundry other passages in it do in a peculiar manner And it is our Duty to enquire with diligence into the Mind of the Holy Spirit herein As unto the general Nature of the arguing of the Apostle it consists in Two Parts 1. The Introduction of a pregnant Testimony out of the Old Testament unto his purpose v. 5 6 7 8 and part of the 9th 2. Inferences from that Testimony Asserting and Confirming all that he had pleaded for In the Testimony he produceth we may consider 1. The manner of its Introduction respecting the reason of what is asserted Wherefore 2. Who it was by whom the words insisted on were spoken He saith 3. When he spake them When he came into the World 4. The things spoken by him in general which consist in a double Antithesis 1. Between the Legal Sacrifices and the Obedience of Christ in his Body ver 5. 2. Between Gods acceptance of the one and the other with their Efficacy unto the end treated of which must be particularly spoken unto 1. The Introduction of this Testimony is by the word wherefore for which cause for which end It doth not give an account why the words following were spoken but why the things themselves were so ordered and disposed And we are directed in this word unto the due consideration of what is designed to be proved And this is that there was such an Insufficiency in all Legal Sacrifices as unto the Expiation of Sin that God would remove them and take them out of the way to Introduce that which was better to do that which the Law could not do Wherefore saith the Apostle because it was so with the Law things are thus disposed of in the Wisdom and Counsel of God as is declared in this Testimony 2. Who spake the words contained in the Testimony He saith The words may have a Threefold respect 1. As they were given out by Inspiration and are Recorded in the Scripture So they were the words of the Holy Ghost as the Apostle expresly affirms of the like words ver 15 16. of this Chapter 2. As they were used by the Penman of the Psalm who speaks by Inspiration So they were the words of David by whom the Psalm was Composed But although David spoke or wrote these words yet is not he himself the person spoken of nor can any passage in the whole Context be applyed unto him as we shall see in particular afterwards Or if they may be said to be spoken of him it was only as he bare the person of another or was a Type of Christ. For although God himself doth frequently prefer Moral Obedience before the Sacrifices of the Law when they were Hypocritically performed and trusted unto as a Righteousness unto the neglect of Diligence in Moral Duties yet David did not would not ought not in his own Name and Person reject the Worship of God and present himself with his Obedience in the room thereof especially as unto the end of Sacrifices in the Expiation of Sin Wherefore 3. The words are the words of our Lord Jesus Christ when he cometh into the World he saith And it is a vain Enquiry when in particular he spake these words unto whom or where any mention is made of them in the story of him It is no way needful that they should be Literally or Verbally pronounced by him But the Holy Ghost useth these words in his Name as his because they declare express and represent his mind design and resolution in his coming into the World which is the sole end and use of Words On the consideration of the Insufficiency of Legal Sacrifices the only appearing means unto that purpose for the Expiation of Sin and the making of Reconciliation with God that all Mankind might not Eternally perish under the Guilt of Sin the Lord Christ represents his readiness and willingness to undertake that work with the Frame of his Heart and Mind therein The Ascription of these words unto the Lord Christ on the reason mentioned gives us a prospect into 1. The Love of his undertaking for us when all other ways of our Recovery failed and were disallowed as Insufficient 2. Into the Foundation of his undertaking for us which was the Declaration of the Will of God concerning the Insufficiency of these Sacrifices 3. Into his readiness to undertake the work of Redemption notwithstanding the difficulties that lay in the way of it and what he was to undergo in the stead of the Legal Sacrifices We have the Solemn word of Christ in the Declaration he made of his readiness and willingness to undertake the work of the Expiation of Sin proposed unto our Faith and Engaged as a sure Anchor of our Souls 3. The Season of his speaking these words in the manner declared was on his coming into the World wherefore coming or when he cometh into the World he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 veniens or venturus when he was to enter into the World when the design of his future coming into the World was declared So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is he that is to come Mat. 11. 3. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 4. 45. That therefore may be the sense of the words upon the First prediction of the future coming of the Son of God into the World the Design Mind and Will wherewith he came was declared Refer the words unto some actual coming of the person spoken of into the World and various interpretations are given of them When he came in Sacrifices Typically say some But this seems not to be a word accompanying the First Institution of Sacrifices namely Sacrifices thou wouldst not have His coming into the World was his appearance and publick shewing of himself unto the World in the beginning of his Ministery as David came out of the Wilderness and Caves to shew himself unto the people as King of Israel saith Grotius But the respect unto David herein is frivolous nor are those words used with respect unto the Kingly Office of Christ but meerly as unto the Offering himself in Sacrifice to God The Socinians contend earnestly that this his coming into the World is his entrance into Heaven after his Resurrection And they embrace this uncouth Interpretation of the words to give countenance unto their pernicious Errour that Christ offered not himself in Sacrifice to God in his Death or whilest he was in this World For his Sacrifice they suppose to be Metaphorically only so called consisting in the representation of himself unto God in Heaven after his Obedience and Suffering Wherefore they say that by the World which he came into the World to come mentioned Chap. 2. 5. is intended But there is nothing sound nothing probable or specious in this wresting of the words and sense of the Scripture For 1. the words
own Intention and Resolution to comply with his Will in Order unto another way of Attonement for Sin Lo I come to do thy Will O God which words have been opened before In the last place he declares what was intimated and signified in this Order of those things being thus spoken unto Sacrifices on the one hand which was the First and the coming of Christ which was the Second in this Order and Opposition It is evident 1. That these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he taketh away the First do intend Sacrifices and Offerings But he did not so do it immediately at the speaking of these words for they continued for the space of some Hundreds of years afterwards but he did so declaratively as unto the Indication of the time namely when the Second should be introduced 2. The end of this removal of the First was the establishment of the Second This Second say some is the Will of God but the Opposition made before is not between the Will of God and the Legal Sacrifices but between those Sacrifices and the coming of Christ to do the Will of God Wherefore it is the way of the Expiation of Sin and of the compleat Sanctification of the Church by the Coming and Mediation and Sacrifice of Christ that is this Second the thing spoken of in the Second place this God would establish approve confirm and render unchangeable As all things from the beginning made way for the coming of Christ in the minds of them that did believe so every thing was to be removed out of the way that would hinder his coming and the discharge of the work he had undertaken Law Temple Sacrifices must all be removed to give way unto his coming So is it testified by his fore-runner Luke 3. 4. As it is written in the Book of the words of Isaiah the Prophet saying the Voice of one crying in the Wilderness prepare ye the way of the Lord make his Paths straight and the rough Ways shall be made smooth and all flesh shall see the Salvation of God So it must be in our own Hearts all things must give way unto him or he will not come and take his Habitation in them VERSE 10. By the which Will we are Sanctified through the Offering of the Body of Jesus Christ once for all From the whole Context the Apostle makes an Inference which is comprehensive of the Substance of the Gospel and the description of the Grace of God which is established thereby Having affirmed in Christs own words that he came to do the Will of God he shews what was that Will of God which he came to do what was the design of God in it and the effect of it and by what means it was accomplished which things are to be enquired into As 1. What is the Will of God which he intends By which Will. 2. What was the design of it what God aimed at in this act of his Will and what is accomplished thereby We are sanctified 3. The way and means whereby this effect proceedeth from the Will of God namely through the Offering of the Body of Jesus Christ in opposition to Legal Sacrifices 4. The manner of it in opposition unto their Repetition it was once for all But the sense of the whole will be more clear if we consider the end aimed at in the first place namely the Sanctification of the Church And sundry things must be observed concerning it 1. That the Apostle changeth his Phrase of Speech into the first person we are Sanctified that is all those Believers whereof the Gospel Church-State was constituted in opposition unto the Church-State of the Hebrews and those that did adhere unto it so he speaks before as also Chap. 4. 3. We who have believed do enter into Rest. For it might be asked of him you that thus overthrow the Efficacy of Legal Sacrifices what have you your selves attained in your relinquishment of them We have saith he that Sanctification that Dedication unto God that Peace with him and that Expiation of Sin that all those Sacrifices could not effect And observe 1. Truth is never so effectually declared as when it is confirmed by the experience of its Power in them that believe it and make profession of it This was that which gives them the confidence which the Apostle exhorts them to hold fast and firm unto the end 2. It is an Holy Glorying in God and no unlawful boasting for Men openly to profess what they are made partakers of by the Grace of God and Blood of Christ. Yea it is a necessary duty for Men so to do when any thing is set up in competition with them or opposition unto them 3. It is the best security in differences in and about Religion such as these wherein the Apostle is ingaged the greatest and highest that ever were when Men have an Internal Experience of the Truth which they do profess 2. The words he useth are in the Preterperfect tense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and relate not only unto the things but the time of the Offering of the Body of Christ. For although all that is intended herein did not immediately follow on the Death of Christ yet were they all in it as the Effects in their proper cause to be produced by virtue of it in their times and seasons and the principal effect intended was the immediate consequent thereof 3. This end of God through the Offering of the Body of Christ was the Sanctification of the Church we are Sanctified The principal Notion of Sanctification in the New Testament is the effecting of real Internal Holiness in the persons of them that do believe by the change of their Hearts and Lives But the word is not here so to be restrained nor is it used in that sence by our Apostle in this Epistle or very rarely It is here plainly comprehensive of all that he hath denied unto the Law Priest-hood and Sacrifices of the Old Testament with the whole Church-State of the Hebrews under it and the effects of their Ordinances and Services As 1. A compleat Dedication unto God in Opposition unto the Typical one which the people were partakers of by the sprinkling of the Blood of Calves and Goats upon them Exod. 24. 2. A compleat Church-state for the Celebration of the Spiritual Worship of God by the Administration of the Spirit wherein the Law could make nothing perfect 3. Peace with God upon a full and perfect Expiation of Sin which he denies unto the Sacrifices of the Law ver 1 2 3 4. 4. Real Internal purification or sanctification of our Natures and Persons from all inward Filth and Defilement of them which he proves at large that the Carnal Ordinances of the Law could not effect of themselves reaching no farther than the Purification of the Flesh. 5. Hereunto also belong the priviledges of the Gospel in Liberty Boldness immediate Access unto God the means of that Access by Christ our High-Priest
all of them because that they should not defeat any one end of his Mediation And he maketh continual instances as he pleases of his Power over them in the visible Destruction of some of his most principal and implacable Enemies And Secondly it will be compleat at the last day when all these Enemies shall be utterly destroyed 4. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 until here hath respect unto both these the Gradual and Final destruction of all the Enemies of Christ. 5. This Christ is said to expect henceforth expecting Expectation and Waiting are improperly ascribed to Christ as they are in the Scripture unto God himself so far as they include hope or incertainty of the event or a desire of any thing either as to matter manner or time otherwise than as they are foreknown and determined But it is the rest and complacency of Christ in the faithfulness of Gods promises and his infinite Wisdom as unto the season of their accomplishment that is intended He doth not so expect these things as though there were any thing wanting to his own blessed Glory Power or Authority until it be actually and compleatly finished but saith the Apostle as to what remains to the Lord Christ in the discharge of his Office he henceforth is no more to Offer to Suffer no more to Dye no more to do any thing for the Expiation of Sin or by way of Sacrifice all this being absolutely and compleatly perfected he is for ever in the enjoyment of the Glory that was set before him satisfied in the Promises the Power and Wisdom of God for the compleat effecting of his Mediatory Office in the Eternal Salvation of the Church and by the conquest and destruction of all his and their Enemies in their proper times and seasons for it And from this Interpretation of the words we may take these Observations 1. It was the entrance of Sin which raised up all our Enemies against us From thence took they their Rise and Beginning as Death the Grave and Hell some that were friendly before became our Enemies thereon as the Law and some that had a Radical Enmity got power thereby to Execute it as the Devil The state in which we were created was a state of Universal peace all the strife and contention rose from Sin 2. The Lord Christ in his ineffable Love and Grace put himself between us and all our Enemies and took into his breast all their Swords wherewith they were armed against us so they are his Enemies 3. The Lord Christ by the Offering of himself making peace with God ruined all the Enmity against the Church and all the Enemies of it For all their power arose from the just displeasure of God and the Curse of his Law 4. It is the Foundation of all consolation to the Church that the Lord Christ even now in Heaven takes all our Enemies to be his in whose destruction he is infinitely more concerned than we are 5. Let us never esteem any thing or any person to be our Enemy but only so far and in what they are the Enemies of Christ. 6. It is our Duty to conform our selves to the Lord Christ in a quiet expectancy of the ruin of all our spiritual Adversaries 7. Envy not the Condition of the most Proud and Cruel Adversaries of the Church for they are absolutely in his power and shall be cast under his Footstool at the appointed season VERSE 14. For by one Offering he hath perfected for ever them that are sanctified The Apostle 1. Gives the great Reason of this State of things with reference unto the Lord Christ in the discharge of his Office namely that he did not repeat his Offering as the Priests under the Law did theirs every year and every day that he is sate down at the Right Hand of God expecting his Enemies to be made his Footstool wherein they had no share after their Oblations And this is because by one Offering he hath for ever perfected them that are Sanctified This being done there is no need of any daily Sacrifice nothing that should detain the Lord Jesus out of the possession of his Glory So the Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for inferrs a Reason in these words of all that was assigned before unto him in opposition unto what was done by the Priests of the Law it was by one Offering 2. What he did so effect which rendered all future Offerings and Sacrifices impossible He hath perfected for ever them that are Sanctified For the First what he did of the Nature of the thing spoken of was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by one Offering as what the Priests of old did was also by Offerings and Sacrifices The Eminency of this Offering the Apostle had before declared which here he referrs unto it was not of Bulls or Goats but of himself he Offered himself to God of his Body that is his whole Humane Nature And this Offering as he had observed before was only once Offered in the mention whereof the Apostle includes all the opposition he had made before between the Offering of Christ and those of the Priests as to its Worth and Dignity 3. That which is effected hereby is that he perfected for ever them that are Sanctified those on whom his work is effected are thereby Sanctified They that are Dedicated unto God those who are Sanctified or Purged by virtue of this Sacrifice unto them all the other effects are confined First to Sanctifie them then to perfect them was the design of Christ in Offering of himself which he purposed not for all Men Universally So in the Foundation of the Church of Israel they were first Sanctified and Dedicated unto God in and by the Sacrifices wherewith the Covenant was Confirmed Exod. 24. and afterwards were perfected so far as their condition was capable thereof in the prescription of Laws and Ordinances for their Church-State and Worship The word here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was used before He hath brought them into the most perfect and consummate Church-state and Relation unto God as unto all his Worship that the Church is capable of in this World It is not an absolute subjective virtual internal perfection of Grace that is intended the word signifies not such a perfection made perfect nor is ever used to that purpose nor is it the perfection of Glory for he treats of the present Church-state of the Gospel in this World But it is a state and condition of that Grace and those priviledges which the Law Priests and Sacrifices could never bring them unto He hath by his one Offering wrought and procured for them the compleat pardon of Sin and peace before God thereon that they should have no more need of the Repetition of Sacrifices he hath freed them from the Yoke of Carnal Ordinances and the Bondage which they were kept in by them prescribing unto them an Holy Worship to be performed with boldness in the presence of
which he had all along compared and expressed Wherefore to convince the Hebrews not only of the certainty and severity of the Judgment declared but also of the Equity and Righteousness of it he proposeth unto them the consideration of Gods constitution of punishment under the Old Testament with respect unto the Law of Moses which they could not deny to be Just and Equal Ver. 28. he lays down the matter of fact as it was Stated under the Law Wherein there are three things 1. The sin whereunto that of Apostasie from the Gospel is compared He that despised Moses Law 2. The Punishment of that sin according to the Law he that was guilty of it dyed without Mercy 3. The way whereby according unto the Law his sin was to be charged on him it was under two or three Witnesses Unto the first two things did concur 1. It was such a sin as by the Law was capital as Murder Adultery Incest Idolatry Blasphemy and some others Concerning them it was provided in the Law that those who were guilty of them should be put to Death God alone by vertue of his Soveraignty could dispense with the Execution of this sentence of the Law as he did in the case of Lavid 2 Sam. 12. 13. but as unto the people they were prohibited on any account to dispense with it or forbear the Execution of it Numb 35. 31. 2. It was required that he did it presumptuously or with an high hand Ex. 21. 14. Numb 15. 30 31. Deut. 17. 12. He that was thus guilty of sin in sinning is said to despise Moses Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to abolish it to render it useless that is in himself by contempt of the Authority of it or the Authority of God in it And it is called a contempt and abolishing of the Law as the word signifies 1. Because of Gods indulgence unto them therein For although the general sentence of the Law was a Curse wherein death was contained against every Transgression thereof Deut. 29. yet God had ordained and appointed that for all their sins of Ignorance Infirmity or surprisals by Temptations an Attonement should be made by Sacrifice whereon the guilty were freed as unto the terms of the Covenant and restored to a right unto all the Promises of it Wherein they would not abide in those Terms and Conditions of the Covenant but transgress the bounds annext to them it was a contempt of the whole Law with the wisdom goodness and authority of God therein 2. They rejected all the Promises of it which were given exclusively unto such sins nor was there any way appointed of God for their recovery unto an interest in them Hereby they made themselves Lawless Persons contemning the Threatnings and despising the Promises of the Law which God would not bear in any of them Deut. 29. 18 19 20 21. It is the contempt of God and his Authority in his Law that is the Gall and Poyson of sin This may be said in some measure of all voluntary sins and the more there is of it in any sin the greater is their guilt and the higher is their aggravation who have contracted it But there is a degree hereof which God will not bear with namely when this presumptuous contempt hath such an influence into any sin as that no ignorance no infirmity no special temptation can be pleaded unto the extenuation of it I obtained mercy because I did it ignorantly in unbelief And sundry things are required hereunto 1. That it be known unto the sinner both in point of right and fact to be such a sin as whereunto the penalty of death without dispensation was annexed 2. That therefore the sence of God in the Law be suggested unto the soul in and by the ordinary means of it 3. That the Resolution of continuing in it and the perpetration of it doth prevail against all convictions and fear of punishment 4. That Motives unto the contrary with reluctancies of Conscience be stifled or overcome These things rendered a sinner presumptuous or caused him to sin with an high hand under the Law Whereunto the Apostle adds in the next verse the peculiar aggravations of sin against the Gospel This it is to despise the Law of Moses as it is explained Numb 15. 30 31. 2. The Punishment of this sin or of him that was guilty of it was that he died without mercy He died that is he was put to death not alvaies it may be de facto but such was the constitution of the Law he was to be put to death without mercy There were several waies of inflicting Capital punishments appointed by the Law as hanging on a Tree burning and stoning Of all which and the application of them unto particular Cases I have given a description in the Exercitations unto the first Volume of these Commentaries And it is said that he dyed without mercy not only because there was no allowance for any such mercy as should save and deliver him but God had expresly forbidden that either mercy or compassion should be shewed in such cases Deut. 13. 6 7 8 9. Deut. 19. This is expresly added unto the highest instance of despising the Law namely the decalogue in the foundation of it whereon all other precepts of the Law were built and that which comprised a total Apostacy from the whole Law Wherefore I doubt not but the Apostle had an especial respect unto that sin in its punishment which had a compleat parallel with that whose hainousness he would represent However When the God of mercies will have men shew no mercy as in the Temporal punishment he can and will upon repentance shew mercy as to Eternal punishment For we dare not condemn all unto Hell which the Law condemned as unto temporal punishment 3. The way of Execution of this Judgment it was not to be done under two or three witnesses that is that were so of the fact and crime The Law is express in this case Deut. 17. 6. Chap. 19. 13. Numb 35. 30. Although God was very severe in the prescription of these Judgments yet he would give no advantage thereby unto wicked and malicious persons to take away the lives of innocent men He rather chose that those who were guilty should through our weakness go free for want of evidence against them than that innocence should be exposed unto the malice of one single testimony or witness And such abhorrency God had of false witnesses in criminal Causes as that which is most contrary unto his Righteousness in the Government of the world as that he established a Lex talionis in this case alone that a false witness should suffer the utmost of what he thought and contrived to bring on another The Equity of which Law is still continued in force as suitable to the Law of Nature and ought to be more observed than it is Deut. 19. 16 17 18 19 20 21. On this Proposition of
is applyed unto such a Judgment of them as tends unto their deliverance But the general truth of the words is that God is the Supream Judge he is Judge himself Psal. 50. 6. This the Apostle makes use of concluding that the righteousness of God as the Supream Judge of all obligeth him unto this severe destruction of Apostates For shall not the Judge of all the world do right Shall not he who is Judg in a peculiar manner of those that profess themselves to be his people punish them for their iniquities especially such as break off all Covenant-relation between him and them I. A due consideration of the nature of God his office that he is the Judge of all especially of his people and that enclosure he hath made of vengeance unto himself under an irrevocable purpose for it's execution gives indubitable assurance of the certain unavoyable destruction of all wilful Apostates All their security all their presumptions all their hopes will vanish before this consideration as darkness before the light of the Sun II. Although those who are the peculiar people of God do stand in many relations unto him that are full of refreshment and comfort yet is it their duty constantly to remember that he is the holy and righteous Judge even towards his own people Lastly the Ground of the application of these testimonies unto the present case is that knowledge of God which they had unto whom he spoke for we know him You have the same sence of God his holiness and truth as I have and therefore it cannot be strange unto you that he will deal thus severely with Apostates you know who he is how infinite in holiness righteousness and power you know what he hath said in cases like unto this namely that vengeance is his and he will repay it wherefore it must be evident unto you that these things will be as they are now declared The knowledge of God in some good measure both what he is in himself and what he hath taken on himself to do is necessary to render either his promises or threatnings effectual unto the minds of men VERSE 31. It is a fearful thing to fall into the hands of the Living God The Apostle in these words winds up his whole argument against the wilful despisers of the Gospel taken from the nature and aggravations of that sin with the severity of the punishment that would certainly befall them that are guilty thereof And these words are as an inference from them that go immediately before so they are a recapitulation of all that he had spoken to this purpose Let men look to it look to themselves consider what they do for it is a fearful thing c. There are three things in the words 1. The description given of God with respect unto the present case he is the living God 2. The event of their sin with respect unto him it is a falling into his hands 3. The nature hereof in general it is a fearful thing 1. In what sence God is called the Living God and with respect unto what ends hath been declared on chap. 3. 12. chap. 9. 14. In brief this title is ascribed unto God principally on two accounts 1. By way of opposition unto all dead and dumb Idols those whom the Heathen worshipped and which are graphically described by the Psalmist Ps. 115. 4 5 6 7 8. as also by the Prophet Isa. 44. 9 10 11 c. And this is to impress upon our minds a due sence of his Glory and Eternal Power according as we are called to trust in him or to fear him Life is the foundation of Power He who hath life in himself who is the cause of all Life in all other things that are partakers of it must be the only spring of infinite Power But God is here called the Living God with respect unto his Eternal Power whereby he is able to avenge the sins of men Indeed it calls to mind all the other holy properties of his nature which are suited to impress dread or terror on the minds of presumptuous sinners whose punishment is thence demonstrated to be unavoidable He sees and knows all the Evil and Malice that is in their sin and the circumstances of it He is the God that liveth and seeth Gen. 16. 14. And as he seeth so he judgeth because he is the Living God which also is the ground of holy trust in him 1 Tim 4. 10. This Name of the Living God is full of Terror or Comfort unto the Souls of men 2. The Event of the sin spoken against as unto its demerit with respect unto God is called falling into his hands The Assertion is general but particularly applied unto this case by the Apostle To fall into the hands is a common expression with reference unto any one falling into and under the power of his Enemies None can be said to fall into the hands of God as though they were not before in his Power But to fall into the hands of God absolutely as it is here intended is to be obnoxious to the Power and Judgment of God when and where there is nothing in God himself nothing in his Word Promises Laws Institutions that should oblige him to Mercy or a mitigation of Punishment So when a man falls into the hands of his Enemies between whom and him there is no Law no Love he can expect nothing but Death Such is this falling into the hands of the Living God there is nothing in the Law nothing in the Gospel that can be pleaded for the least abatement of punishment There is no property of God that can be implored It is the Destruction of the sinner alone whereby they will all be glorified There is a falling into the hands of God that respects temporal things only and that 's spoken of comparatively When David knew that an affliction or temporal punishment was unavoidable he chose rather to fall into the hands of God as unto the immediate infliction of it than to have the Wrath of men used as the instruments thereof 2 Sam. 24. 17. But this appertains not unto our present purpose 3. Hereof the Apostle affirms in general that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fearful dreadful thing that which no heart can conceive nor tongue express Men are apt to put off thoughts of it to have slight thoughts about it but it is and will be dreadful terrible and eternally destructive of every thing that is good and inflictive of every thing that is evil or that our nature is capable of I. There is an apprehension of the terror of the Lord in the final Judgment which is of great use unto the Souls of men 2 Cor. 5. 11. It is so to them who are not yet irrecoverably ingaged into the effects of it II. When there is nothing left of Judgment nothing remains but the Expectation of it its foreapprehension will be fill'd with
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
That this difference so far as it had yet continued had no way alienated his Mind and Affections from them though he knew how great their mistake was and what danger even of eternal ruin it exposed them unto Hereby were the Minds of those Hebrews secured from prejudice against his Person and his Doctrin and inclined unto a compliance with his Exhortation Had he called them Hereticks and Schismaticks and I know not what other Names of reproach which are the terms of use upon the like occasions amongst us he had in all probability turned that which was lame quite out of the way But he had another Spirit was under another conduct of Wisdom and Grace than most Men are now acquainted withal It is not every Mistake every Errour though it be in things of great importance while it overthrows not the Foundation that can divest Men of a fraternal interest with others in the Heavenly calling 2. There is a Note of Inference from the preceding discourse declaring it the ground of the present Exhortation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therefore seeing that these things are now made manifest unto you seeing it is so evidently testified unto that the Old Covenant Sacrifices and Worship could not make us perfect nor give us an Access unto God whereon they are removed and taken away which the Scripture fully testifies unto and seeing all this is effected or accomplished in the Office and by the Sacrifice of Christ which they could not effect and priviledges are thereon granted unto Believers which they were not before made partakers of Let us make use of them unto the Glory of God and our own Salvation in the duties which they necessarily require And we may observe that the Apostle applies this Inference from his discourse unto the use and improvement of the Liberty and Priviledges granted unto us in Christ with the Holy Worship belonging thereunto as we shall see in opening of the words Howbeit there is another conclusion implied in the words though not expressed by him and this is that they should cease and give over their attendance unto the Legal Worship and Sacrifices as those which now were altogether useless being indeed abolished This is the principal design of the Apostle in the whole Epistle namely to call off the believing Hebrews from all adherence unto and conjunction in Mosaical Institutions For he knew the danger both Spiritual and Temporal which would accompany and arise from such an adherence For 1. It would insensibly weaken their Faith in Christ and give them a disregard of Evangelical Worship which did indeed prove unto many of them a cause of that Apostacy and final Destruction which he so frequently warns them against 2. Whereas God had determined now speedily to put an utter end unto the City Temple and all its Worship by an Universal desolation for the sins of the people if they did obstinately adhere unto the observance of that Worship it was justly to be feared that they would perish in that destruction that was approaching which probably many of them did To instruct them in that light and knowledge of the truth that might deliver them from these evils was the first design of the Apostle in the Doctrinal part of this Epistle Yet doth he not plainly and in terms express it any where in this Epistle not in this place where it was most properly and naturally to be introduced yet he doth that which evidently includes it namely exhort them unto those duties which on the principles he hath declared are utterly inconsistent with Mosaical Worship and this is our free entrance into the Holiest by the Blood of Jesus For an entrance in any sence with our worship into the most holy place is inconsistent with and destructive of all Mosaical Institutions And this was an effect of the singular Wisdom wherewith the Apostle was furnished to write this Epistle For had he directly and in terms opposed their Observation no small tumult and out-cry would have been made against it and great provocations had been given unto the Unbelieving Jews But he doth the same thing no less effectually in these words wherein notwithstanding there is scarce a word which that application of his discourse doth not follow upon And his Wisdom herein ought to be an instructive example unto all those that are called unto the instruction of others in the dispensation of the Gospel especially such as through any mistakes do oppose themselves unto the truth Such things as will give exasperation unto the Spirits or advantages unto the temptations of Men ought to be avoided or treated on with that Wisdom Gentleness and Meekness as may be no prejudice unto them This way of Procedure doth the same Apostle expresly prescribe unto all Ministers of the Gospel 2 Tim. 2. 23 24 25 26. 3. There is in the words the Priviledge which is the foundation of the duty exhorted unto having therefore boldness to enter into the holiest for a regular entrance into or of the most holy The priviledge intended is directly opposed unto the state of things under the Law and from the consideration of it is the nature of it to be learned For the entrance into the holiest in the Tabernacle belonged unto the Worship of the Church it was the principal part thereof but it had many imperfection attending it 1. It was not into the special presence of God but only unto a place made with hands filled with some representations of things that could not be seen 2. None might ever enter into it but the High-Priest alone and that only once a year 3. The Body of the people the whole Congregation were therefore joyntly and severally utterly excluded from any entrance into it 4. The prohibition of this entrance into this Holy place belonged unto that Bondage wherein they were kept under the Law which hath been before declared The priviledge here mentioned being opposed to this state of things among them which respected their present Worship It is certain that it doth concern the present Worship of God by Christ under the Gospel And they are therefore utterly mistaken who suppose the entrance into the most holy to be an entrance into Heaven after this Life for all Believers For the Apostle doth not here oppose the glorious state of Heaven unto the Church of the Hebrews and their Legal Services but the priviledges of the Gospel-state and worship only Nor would it have been to his purpose so to have done For the Hebrews might have said that although the Glory of Heaven after this life do exceed the Glories of the Services of the Tabernacle which none ever questioned yet the benefit use and efficacy of their present Ordinances and Worship might be more excellent than any thing that they could obtain by the Gospel Neither were believers then also excluded from Heaven after death any more than now Therefore the priviledge mentioned is that which belongs unto the Gospel Church in its perfect
state in this World And the exercise and use of it doth consist in our drawing nigh unto God in Holy Services and Worship through Christ as the Apostle declares ver 22 23. There is then a two-fold opposition in these words unto the state of the people under the Law 1. As unto the Spirit and frame of mind in the Worshippers Or 2. As unto the place of the Worship from whence they were excluded and whereunto we are admitted 1. The First is in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 boldness There were two things with respect unto those Worshippers in this matter 1. A Legal Prohibition from entring into the holy place whereon they had no liberty or freedom so to do because they were forbidden on several penalties 2. Dread and fear which deprived them of all boldness or holy confidence in their approaches unto God therefore the Apostle expresseth the contrary frame of believers under the New Testament by a word that signifieth both Liberty or Freedom from any Prohibition and boldness with confidence in the exercise of that liberty I have spoken before of the various use and signification of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Apostle both in this and other Epistles useth frequently to express both their right and liberty and confidence unto and in their access unto God of believers under the New Testament in opposition to the state of them under the Old We have a right unto it we have liberty without restraint by any Prohibition we have confidence and assurance without dread or fear 2. This liberty we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aditus introitus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the true Sanctuary the holy place not made with hands See Chap. 9. 11 12. The immediate gracious presence of God himself in Christ Jesus Whatever was Typically represented in the most holy place of Old we have access unto that is unto God himself we have an access in one spirit by Christ. 1. This is the great fundamental priviledge of the Gospel that believers in all their holy Worship have liberty boldness and confidence to enter with it and by it into the gracious presence of God They are not hindred by any prohibition God set bounds unto Mount Sinai that none should pass or break through into his presence in the giving of the Law He hath set none to Mount Sion but all believers have Right Title and Liberty to approach unto him even unto this Throne There is no such Order now that he who draws nigh shall be cut off but on the contrary that he that doth not so do shall be destroyed 2. Hence there is no dread fear or terror in their Minds Hearts or Consciences when they make those approaches unto God This was a consequent of the same Interdict of the Law which is now taken away They have not received the Spirit of Bondage unto fear but the Spirit of the Son whereby with holy boldness they cry Abba Father for where the Spirit of the Lord is there is Liberty they have freedom unto and confidence in their duties and therein consists the greatest evidence of our interest in the Gospel and Priviledges thereof 3. The nature of Gospel Worship consists in this that it is an entrance with boldness into the presence of God However Men may multiply duties of what sort or nature soever they be if they design not in and by them to enter into the presence of God if they have not some experience that so they do if they are taken up with other thoughts and rest in the outward performance of them they belong not unto Evangelical Worship The only exercise of Faith in them is in an entrance into the presence of God 4. Our approach unto God in Gospel Worship is unto him as evidencing himself in a way of Grace and Mercy Hence it is said to be an entrance into the holiest for in the holy place were all the pledges and tokens of Gods grace and favour as we have manifested upon the foregoing Chapter And as the taking off of the old prohibition gives us liberty and the institution of the Worship of the Gospel gives us Title unto this priviledge so the consideration of the nature of that presence of God whereunto we approach gives us boldness thereunto 5. The procuring cause of this priviledge is in the next place exprest we have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Blood of Jesus say we It is the procuring cause of this priviledge that is intended which is often so proposed The Blood of Jesus Christ is the same with his Sacrifice the Offering of himself or the Offering of his Body once only For he Offered himself in and by the effusion of his Blood whereby he made attonement for Sin which could not be otherwise effected And it is here opposed as also in the whole preceding discourse unto the Blood of the Legal Sacrifices They could not procure they did not effect any such liberty of access unto God in the holy place This was done by the Blood of Jesus only whereby he accomplished what the Sacrifices of the Law could not do And it is a cause of this priviledge on a twofold account 1. In its respect unto God in its Oblation 2. In respect unto the Consciences of Believers in its Application 1. By its Oblation it removed and took away all causes of distance between God and Believers It made attonement for them answered the Law removed the Curse broke down the partition-wall or the Law of Commandments contained in Ordinances wherein were all the prohibitions of approaching unto God with boldness Hereby also he rent the Veil which interposed and hid the gracious presence of God from us And these things being removed out of the way by the Blood of the Oblation or Offering of Christ peace being thereby made with God he procured him to be reconciled unto us inviting us to accept and make use of that reconciliation by receiving the attonement Hence believers have boldness to appear before him and approach unto his presence See Rom. 5. 11. 2 Cor. 5. 18 19 20 21. Eph. 2. 13 14 15 16 17 18. Hereon was it the procuring the purchasing cause of this priviledge 2. It is the cause of it with respect unto the Consciences of Believers in the Application of it unto their Souls There are not only all the hindrances mentioned on the part of God lying in the way of our access unto him but also the Consciences of Men from a sense of the guilt of Sin were filled with fear and dread of God and durst not so much as desire an immediate access unto him The efficacy of the Blood of Christ being through believing communicated unto them takes away all this dread and fear And this is done principally by his bestowing on them the holy Spirit which is a Spirit of Liberty as our Apostle shews at large 2 Cor. 3. Wherefore we have boldness