on various occasions expresseth him in this epistle otherwise than he is wont to do in any other of his Epistles Sometimes he calls him Iesus only sometimes Christ sometimes Iesus Christ sometimes the Son and sometimes the Son of God And he had respect herein unto the various notions which the Church of the Jews had concerning his Person from the Prophesies and Promises of the old Testament And he useth none of them peculiarly but when there is a peculiar reason for it as we have already observed on sundry occasions And so there is in this Place He doth not say Iesus is come or the Son or the Son of God but Christ being come that is the Messiah being come Under that name and notion was he promised from the beginning and the fundamental Article of the faith of the Church was that the Messiah was to come all their desires and expectations were fixed on the coming of the Messiah Hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that was to come was the name whereby they expressed their faith in him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 11. 3. Art thou he who is to come And the coming of Christ or the Messiah was the time and the cause wherein and whereby they expected the last Revelation of the Will of God and the utmost perfection of the Church Wherefore the Apostle on this occasion mentions him by his name He who was promised of old that he should come upon whose coming the faith of the Church was built by whom and at whose coming they expected the last Revelation of the Will of God and consequently a change in their present Administrations the promised Messiah being come The Church was founded of old on the name Iehovah as denoting the unchangeableness and faithfulness of God in the accomplishment of his Promises Exod. 6. 3. And this Name of Christ is declarative of the accomplishment of them Wherefore by calling him by this name as it was most proper when he was to speak of his coming so in it he minds the Hebrews of what was the antient faith of their Church concerning him and what in general they expected on his coming He had now no more to offer unto them but what they had for many ages expected desired and earnestly prayed for 2. As a general foundation of what is afterwards ascribed unto him or as the way whereby he entred on his office he affirms that he is come Christ being come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word is no where else used to express the Advent or Coming of Christ. Hence by the Vulgar it is rendred assistens which as it doth not signifie to come so the sense is corrupted by it The Rhemists render that translation but Christ assisting an High Priest But this encreaseth the ambiguity of the mistake of that Translation as not declaring that Christ himself was this High Priest which is the direct assertion of the Apostle That which is intended is the accomplishment of the promise of God in the sending and exhibition of Christ in the flesh He being now come according as was promised from the foundation of the world For although the word is inseparable in its construction with what followeth an High Priest being come an High Priest yet his coming itself in order unto the susception and discharge of that office is included in it And upon this coming itself depended the demonstration of the faithfulness of God in his promises And this is the great fundamental Article of Christian Religion in opposition unto Iudaism as it is declared 1 Iohn 4. 2 3. Wherefore by his being come in this place no one single act is intended as his Advent or Coming doth usually signifie his Incarnation only But the sense of the word is comprehensive of the whole Accomplishment of the promise of God in sending him and his performance of the work whereunto he was designed thereon In that sense is he frequently said to come or to be come 1 Iohn 5. 20. And as was before observed there is not only Argument herein unto the Apostle's design but that which being duly weighed would fully determine all the controversy he had with these Hebrews For all their legal Administrations were only subservient unto his coming and Representations thereof all given in confirmation of the truth of the promises of God that so he should come Wherefore upon his coming they must all necessarily cease and be removed out of the Church 3. There is in the words a determination of the especial end of his coming under present consideration An High Priest Being come an High Priest that is in answer unto and in the room of the High Priest under the Law This states the subject of the Apostles argument He had before proved that he was to be a Priest that he was a Priest and how he came so to be He now asserts it as the foundation of those Actings which he was to ascribe unto him in answer unto those of the legal High Priests whose offices and services with the effects of them he had before declared Those High Priests did so but Christ being come an High Priest c. 4. He adds the especial object of his office or the things about which he is conversant in the discharge of it Of the good things to come As the assertion is positive so there is a comparison and opposition included in it The High Priests of the Law were not so They were not Priests of Good things that is absolutely or such as were necessary unto the purification sanctification and justification of the Church and so far as they were Priests of Good things they were so of Good things present not of the Good things promised that were for to come And this is the force of the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the Good things namely that God had promised unto the Church A Priest or an High Priest may be said to be the Priest of the things that he doth in the execution of his office or of the things which he procureth thereby He is the Priest of his duties and of the effects of them As a Minister may be said to be a Minister of the word and Sacraments which he administreth or of the Grace of the Gospel which is communicated thereby Both are here included both the duties which he performed and the effects which he wrought The things whereof Christ is an High Priest are said to be things to come that is they are yet so absolutely so or they were so called with respect unto the state of the Church under the old Testament Most Expositors embrace the first sense these good things to come they say are that future eternal salvation and glory which were procured for the Church by the Priesthood of Christ and were not so by the Levitical Priesthood To the Administration of the Priesthood under the Law he assigns only things present temporal things as unto what could be effected by them
afterwards 7 This Imagination is destructive of the principal design and Argument of the Apostle For he proves the Imperfection of the Sacrifices of the Law and their insufficiency to consummate the Church from their annual Repetition affirming that if they could have perfected the Worshippers they would have ceased to have been offered Yet was that Sacrifice which he respects repeated only once a year But on this Supposition the Sacrifice of Christ must be offered always and never cease to be actually offered which reflects a greater Imperfection on it then was on those which were repeated only once a year But the Apostle expresly affirms that the Sacrifice which could effect its End must cease to be offered Chap. 10. 2. Whereas therefore by One offering he hath for ever perfected them that are Sanctified he doth not continue to offer himself though he doth so to appear in the Presence of God to make Application of the Vertue of that One offering unto the Church The Expositors of the Roman Church do raise an Objection on this place for no other End but that they may return an Answer unto it perniciously opposite unto and destructive of the Truth here taught by the Apostle though some of them do acknowledge that it is capable of another answer But this is that which they principally insist upon as needful unto their present Cause They say therefore that if Christ cease to offer himself then it seems that his Sacerdotal Office ceaseth also For it belongs unto that office to offer Sacrifices continually But there is no force in this Objection For it belongs to no Priest to offer any other or any more Sacrifices but what were sufficient and effectual unto the End of them and their office And such was the One Sacrifice of Christ. Besides though it be not actually repeated yet it is vertually applyed always and this belongs unto the present discharge of his Sacerdotal Office So doth also his Appearance in Heaven for us with his Intercession where he still continues in the actual exercise of his Priesthood so far as is needful or possible But they have an Answer of their own unto their own Objection They say therefore that Christ continueth to offer himself every day in the Sacrifice of the Mass by the hands of the Priests of their Church And this Sacrifice of him though it be unbloody yet is a true real Sacrifice of Christ the same with that which he offered on the Cross. It is better never to raise Objections then thus to answer them For this is not to expound the words but to dispute against the Doctrine of the Apostle As I shall briefly evince 1. That the Lord Christ hath by the One offering of himself for ever perfected them that are Sanctified is a Fundamental Article of Faith Where this is denied or overthrown either directly or by just Consequence the Church is overthrown also But this is expresly denied in the Doctrine of the frequent Repetition of his Sacrifice or of the offering of himself And there is no Instance wherein the Romanists do more expresly oppose the Fundamental Articles of Religion 2. The Repetition of Sacrifices arose solely from their Imperfection as the Apostle declares Chap. 10. 2. And if it undeniably proved an Imperfection in the Sacrifices of the Law that they were repeated once every year in one place only how great must the Imperfection of the Sacrifice of Christ be esteemed if it be not effectual to take away Sin and perfect them that are Sanctified unless it be repeated every day and that it may be in a thousand Places 3. To say that Christ offereth himself often is expresly and in Terms contradictory to the Assertion of the Apostle Whatever therefore they may apprehend of the offering of him by their Priests yet most certain it is that he doth not every day offer himself But as the Faith of the Church is concerned in no offering of Christ but that which he offered himself of himself by the eternal Spirit once for all so the pretence to offer him often by the Priests is highly Sacrilegious 4. The infinite actings of the Divine Nature in Supporting and Influencing of the Humane the inexpressible Operation of the Holy Ghost in him unto such a peculiar acting of all Grace especially of Zeal unto the Glory of God and compassion for the Souls of men as are inimitable unto the whole Creation were required unto the offering of himself a Sacrifice of a sweet smelling Savour unto God And how can a poor sinful Mortal man such as are the best of their Priests pretend to offer the same Sacrifice unto God 5. An unbloody Sacrifice is 1 A Contradiction in it self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the only Sacrifice which the Apostle treats of is victimae mactatio as well as victimae mactatae oblatio It is a Sacrifice by death and that by blood-shedding other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there never was any 2 If it might be supposed yet is it a thing altogether useless For without shedding of Blood there is no Remission The Rule I acknowledge is firstly expressed with respect unto legal Sacrifices and Oblations Yet is it used by the Apostle by an Argument drawn from the Nature and End of those Institutions to prove the necessity of blood-shedding in the Sacrifice of Christ himself for the Remission of Sin An unbloody Sacrifice for the Remission of Sin overthrows both the Law and the Gospel 3 It is directly contrary unto the Argument of the Apostle in the next verse wherein he proves that Christ could not offer himself often For he doth it by affirming that if he did so then must he often suffer that is by the Effusion of his Blood which was absolutely necessary in and unto his Sacrifice Wherefore an unbloody Sacrifice which is without Suffering whatever it be is not the Sacrifice of Christ. For if he be often offered he must often suffer as the Apostle affirms Nor is it unto any Purpose to say that this unbloody Sacrifice of the Mass receiveth its Vertue and Efficacy from the One Sacrifice of Christ on the Cross as it is pleaded by the defenders of it For the Question is not what value it hath nor whence it hath it but whether it be the Sacrifice of Christ himself or no. To sum up the substance of this whole Controversie The Sacrifice or Offering of Christ was 1 By Himself alone through the eternal Spirit 2 Was of his whole Humane Nature as to the matter of it He made his Soul an offering for Sin 3 Was by Death and Bloodshedding whereon its entire Efficacy as unto Attonement Reconciliation and the Sanctification of the Church do depend 4 Was once only offered and could be so no more from the Glory of his Person and the Nature of the Sacrifice it self 5 Was offered with such glorious internal actings of Grace as no Mortal creature can comprehend 6 Was accompanied with his bearing the
which that Church died for and that indeed which is the foundation of the ruine of all Unbelievers who perish under the Dispensation of the Gospel It will be said it may be that this Promise being now actually accomplished and that taken for granted we have not the like concern in it as they had who lived before the said Accomplishment But there is a mistake herein No man believes aright that the Son of God is come in the Flesh but he who believes that he came in the Accomplishment of the Promise of God unto the Glory of his Truth and Faithfulness And it is from hence that we know aright both the occasion original cause and end of his coming which whoso considereth not his pretended Faith is in vain 2. This is the greatest Promise that God ever gave to the Children of men and therefore Faith in him with respect hereunto is both necessary unto us and greatly tends unto his Glory Indeed all the concernments of Gods glory in the Church and our Eternal welfare are wrapped up herein But I must not enlarge hereon Only we must add that the consideration of the Accomplishment of this Promise is a great incouragement and supportment unto Faith with respect unto all other Promises of God Never was any kept so long in Abeyance the state of the Church and design of God requiring it None ever had such opposition made to its Accomplishment Never was any more likely to be defeated by the Unbelief of men all Faith in it being at length renounced by Jews and Gentiles which if any thing or had it been suspended on any condition might have disappointed its event And shall we think that God will leave any other of his Promises unaccomplished That he will not in due time ingage his omnipotent Power and infinite Wisdom in the discharge of his Truth and Faithfulness Hath he sent his Son after four thousand years expectation and will he not in due time destroy Antichrist call again the Jews set up the Kingdom of Christ gloriously in the world and finally save the Souls of all that sincerely believe This great instance of Divine Fidelity leaves no room for the Objections of Unbelief as unto any other Promises under the same assurance Thirdly The third principle according to the order and sense of the words laid down before is the Resurrection of the dead And this was a fundamental principle of the Judaical Church indeed of all Religions properly so called in the world The twelve Articles of the Creed of the present Jews is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the days of the Messiah that is the time will come when God will send the Messiah and restore all things by him This under the Old Testament respected that Faith in God which we before discoursed concerning But the present Jews notwithstanding this profession have no interest herein For not to believe the Accomplishment of a Promise when it is fulfilled as also sufficiently revealed and testified unto to be fulfilled is to reject all Faith in God concerning that Promise But this they still retain an appearance and profession of And their thirteenth Article is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Revivisication or Resurrection from the dead And the Faith hereof being explained and confirmed in the Gospel as also sealed by the great Seal of the Resurrection of Christ it was ever esteemed as a chief Principle of Christianity and that whose admittance is indispensably necessary unto all Religion whatever And I shall first briefly shew how it is a fundamental Principle of all Religion and then evidence its especial relation unto that taught by Jesus Christ or declare how it is a fundamental Principle of the Gospel And as to the first it is evident that without its Acknowledgment all Religion whatever would be abolished For if it be once supposed or granted that men were made only for a frail mortal life in this world that they have no other continuance assigned to their Being but what is common to them with the Beasts that perish there would be no more Religion amongst them than there is among the Beasts themselves For as they would never be able to solve the difficulties of present temporary Dispensations of Providence which will not be reduced unto any such known visible rule of Righteousness abstracting from the compleatment of them hereafter as of themselves to give a firm apprehension of a Divine Holy Righteous Power in the government of the Universe so take away all consideration of future Rewards and Punishments which are equally asserted in this and the ensuing Principle and the Lusts of men would quickly obliterate all those notions of a Deity as also of good and evil in their practice which should preserve them from Atheism and Bestiality Neither do we ever see any man giving himself up to the unbelief of these things but that immediately he casts off all considerations of any publick or private good but what is centred in himself and the satisfaction of his Lusts. But it will be asked whether the belief of the Immortality of the Soul be not sufficient to secure Religion without the addition of this Article of the Resurrection This indeed some among the ancient Heathens had faint apprehensions of without any guess at the Resurrection of the body And some of them also who were most steady in that perswasion had some thoughts also of such a Restauration of all things as wherein the bodies of men should have their share But as their thoughts of these things were fluctuating and uncertain so was all their Religion also and so it must be on this Principle For there can be no Reconciliation of the Doctrine of future Rewards and Punishments to be righteously administred unto a supposition of the separate everlasting subsistence of the Soul only That is Eternal Judgment cannot be on satisfactory grounds believed without an antecedent acknowledgment of the Resurrection of the dead For what Justice is it that the whole of blessedness or misery should fall on the Soul only where the body hath had a great share in the procurement of the one or the other or that whereas both concur unto the doing of Good or Evil the Soul only should be rewarded or punished especially considering what influence the body hath into all that is Evil how the satisfaction of the flesh is the great inducement unto Sin on the one hand and what it often undergoeth and suffereth for that which is good Shall we think that God gave Bodies to the holy Martyrs only to endure unexpressible Tortures and Miseries to death for the sake of Christ and then to perish for ever And this manifesteth the great degeneracy the Jewish Church was now fallen into For a great number of them were Apostatized into the Atheisme of denying the Resurrection of the dead And so confident were they in their Infidelity as that they would needs argue and dispute with our Saviour about it by whom they were
to satisfie the Hebrews that there shall be no such delay in what they looked after and expected as should be a just cause of despondencies or weariness in them As if he had said My Brethren faint not be not weary nor discouraged keep up Confidence and Patience you know what you wait for and expect which will be an abundant recompence unto you for all your Sufferings And whatever appearances there may be of its tarrying or delay whatever it may seem to you yet if you have but a prospect into Eternity be it what it will it is but a very little while and so is to be esteemed by you 2. That which is proposed unto them under this Limitation is this that he who shall come will come and will not tarry What the Prophet spake of the Vision he saw the Apostle applies unto the Person of Christ for the reasons before mentioned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that shall come is a Periphrasis of Christ frequently used and applied unto him Once it is used to express his Eternity Rev. 1. 8. but generally it hath respect unto the Promise of him The Foundation of the Church was laid in the Promise that he should come and he came in his Spirit unto them from the foundation of the World 1 Pet. 1. 11. ch 3. 18 19 20. yet this was he that should come as is expressed John 1. this was his coming in the Flesh. After his Incarnation and Ministry he was now with respect unto them he that was come Yea to deny him to be come in answer unto that promise is Antichristian 1 John 4. 3. Yet after this he was to come again on a double account 1. In the Power of his Spirit and the exercise of his Royal Authority for the setting up and settling his Church in the world whereof there are two parts 1. The Assistance of his Spirit with his miraculous Operations unto the Ministers of the Gospel which were the powers of the world to come John 16. 7 8. This was an illustrious Advent of Christ not in his own person but in that of his Vicar and Substitute whom he promised to send in his stead Hereby he was acquitted from all that dishonour contempt andreproach that was cast on him in the world 2. He was to come for the punishment and destruction of his stubborn and inveterate Adversaries And these also were of three sorts 1. Those that were so directly unto his own Person and by consequence unto his Gospel 2. Such as were directly Enemies unto his Gospel and by consequence unto his Person 3. Such as were declared Enemies to them both 1. Of the First sort were the Jews who slew him who murdered him and cast him out of the Vineyard and thereon continued their hatred against the Gospel and all that made profession thereof He was to come to destroy those murderers and to burn their City which fell out not long after the writing of this Epistle and is properly intended in this place See Matth. 24. 3 27 30. 2 Pet. 3. 4. Jude 14. Rev. 1. 7. Mark 16. 28. James 5. 7 8. For hereon ensued the deliverance of the Church from the Rage and persecution of the Jews with the illustrious propagation of the Gospel throughout the world 2. The Pagan Roman Empire was the Second sort of his Adversaries who were immediate Enemies unto his Gospel and consequently to his Person These after the destruction of the former sort raged with all Blood and Cruelty against the Church for sundry Ages These therefore he promised he would come and destroy and the Faith of the Church concerning this his Coming was that he that should come would come and would not tarry The description of this coming of Christ is given us Rev. 6. 7 8 9 10. 3. After this arose a third sort of Enemies who in words owning his person and Gospel opposed all his Offices and persecuted all that would yield Obedience unto him in the Exercise of them and were thereby consequentially Enemies both to his Person and Gospel This was the Apostate Christian Church of Rome or the New Testament Babylon And in respect of these Enemies of his Christ is still he that is to come and as such is believed in and his coming prayed for by all the Saints For he is to destroy the Man of Sin the Head of that Apostasie by the Brightness of his coming For as the opposition made unto him did not arise suddenly and at once as those forementioned did especially that of the Jews whose destruction was therefore speedy and at once but in a long tract of time grew up gradually unto its height so he will destroy it in like manner And therefore although he hath set his hand unto that work and begun the Execution of his Judgments on the Antichristian State in some degree yet as to the utter destruction of it by those Plagues which shall befall it in one day he is still 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that is looked for he that is to come 2. Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with respect unto his coming at the last day unto Judgment This is known and confessed and the business of his coming therein is the Prayer of the whole Church Rev. 22. 20. And it is an Article of Faith whose nature we have described on Chap. 6. 5. It may be now inquired with respect unto whether of these comings it is said here he shall come that he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is generally referr'd by Interpreters unto his last Advent at the day of Judgment I doubt not but that also is included but I dare not exclude the other Comings mentioned as things which were principally suited unto the relief of the Church under it's distress For unto every state of the Church there is a coming of Christ suited and accommodated unto their condition whereby their Faith is kept in continual exercise of desires after it This was the life of faith under the Old Testament as to his coming in the flesh until it was accomplished This faith after his Resurrection they lived on though but for a short season untill he came in the power of his Spirit and his miraculous Operations so to convince the World of Sin Righteousness and Judgment Nor do I understand how the Just can live by faith without a continual expectation of the coming of Christ in a way suited to the Sufferings and Deliverance of his Church in that season For instance the state was such now with those Hebrews that if an end were not put unto it or the dayes were not shortned no flesh among them could have been saved as our Saviour speaks Matth. 24. 22. In this state the Church looked for such a coming of Christ as should work out their Deliverance and he came accordingly as we have shewed Afterwards the Earth was filled with the Blood of Saints and Martyrs by the Power of the Roman Empire In this state those
I am be you shall dye in your sins and that because they rejected the promise of God made unto the Fathers concerning him which was the only foundation of Salvation And this was the first thing that ordinarily our Apostle preached in his dispensation of the Gospel 1 Cor. 15. 3. For I delivered unto you first of all how that Christ dyed for our sins according to the Scriptures He taught the thing it self and the relation it had unto the promise of God recorded in the Scripture That this is the Faith in God here intended I prove by these Reasons 1 Because this indeed was that Faith in particular which in the first preaching of the Gospel unto these Hebrews they were taught and instructed in And therefore with respect unto it our Apostle says that he would not lay again the foundation The first calling of the Church among them was by the Sermons of Peter and the rest of the Apostles Acts 2. 3 4 5. Now consult those Sermons and you shall find the principal thing insisted on in them was the accomplishment of the promises made to Abraham and David which they exhorted them to believe This therefore was that Faith in God which was first taught them and which our Apostle hath respect unto 2 Because it was the want of this Faith which proved the ruine of that Church As in the Wilderness the unbelief which they perished for respected the Faithfulness of God in the accomplishment of his promise with respect to the Land Canaan so the Unbelief which the body of the people now perished for dying in their Sins and for them respected the accomplishment of the great Promise of sending Jesus Christ which things the Apostle compares at large Chap. 3. This then was that which he here minds the Hebrews of as the principal foundation of that profession of the Gospel which they had taken on them And we may observe that Faith in God as to the accomplishing of the great Promise in sending his Son Jesus Christ to save us from our Sins is the great fundamental Principle of our Interest in and Profession of the Gospel Faith in God under this formal consideration not only that he hath sent and given Jesus Christ his Son but that he did it in the Accomplishment of his Promise is required of us For whereas he hath chosen to glorifie all the Properties of his Nature in the Person and Mediation of Christ he doth not only declare his Grace in giving him but also his Truth in sending him according unto his word And this was that which holy persons of old did glorifie God in an especial manner upon the account of Luke 1. 54 55. ver 68 69 70 71 72 73 74 75. And there is nothing in the Gospel that God himself our Lord Jesus Christ and the Holy Apostles do more insist upon than this that God had fulfilled his Promise in sending his Son into the world On this one thing depends all Religion the Truth of the Bible and all our Salvation If it be not evident that God hath accomplished his Promise the whole Bible may pass for a Fable for it is all built on this supposition that God gave and hath accomplished it the first being the foundation of the Old Testament and the latter of the New And there are sundry things that signalize our Faith in God with respect hereunto As 1. This promise of sending Jesus Christ was the first express ingagement that God ever made of his Faithfulness and Veracity unto any Creatures He is Essentially faithful and true but he had not ingaged himself to act according unto those properties in his dealing with us in a way of Love and Grace calling for Trust and Confidence in us before he gave the promise concerning Christ Gen. 3. 15. This therefore was the spring and measure of all other subsequent promises They are all of them but new assurances thereof and according as it fares with that so it must do with all the rest God gave out this Promise as that whereon he would depend the Honour and Glory of his Fidelity in all other Promises that he should make As we find him true or failing herein so he expects our Faith and Trust in all his other Promises should be Hence this was the first and immediate object of Faith in man after the Fall The first thing proposed unto him was to believe in God with respect unto his faithfulness in the future accomplishment of this Promise and Faith concerning its actual accomplishment is the first thing required of us Besides this Promise hung longest on the File before its Accomplishment There was not less than four thousand years between its giving and its performance And many things happened during that season whereby both its self and Faith on God thereon were greatly signalized For 1 More and greater Objections against the Truth of it more Temptations against it were raised and managed than against all other Promises whatever This long suspension of its fulfilling gave such Advantages to Sathan in his opposition unto it that he prevailed against every expectation but that of Faith tried and more precious than Gold And the Saints themselves had a great exercise in the disappointments which many of them fell into as to the time of its accomplishment It is not unlikely that most of them looked for it in their own days great therefore was the Trials of all sorts about it 2 It was All that the true Church of God had to live upon during that long season the sole foundation of its Faith Obedience and Consolation It is true in progress of time God added other Promises Precepts and Institutions for the direction and instruction of the Church but they were all built on this one Promise and all resolved into it This gave life and signification unto them therewith were they to stand and fall 3 This was that the world broke off from God upon and by rejecting it fell into all confusion and misery The Promise being given unto Adam was indefinitely given to mankind And it was suited unto the Reparation of their lost condition yea their investiture into a better state And this increased the wrath and malice of Sathan He saw that if they applied themselves to the Faith hereof his former success against them was utterly frustrated Wherefore he again attempts them to turn them off from the relief provided against the misery he had cast them into And as to the generality of mankind he prevailed in his attempt By a Relinquishment of this Promise not believing of it not retaining it in their minds they fell into a second Apostasie from God And what disorder darkness confusion yea what an Hell of horror and misery they cast themselves into is known And this consideration greatly signalizes Faith in God with respect to this Promise 4 The whole Church of the Jews rejecting the Accomplishment of this Promise utterly perished thereon This was the Sin
not only be remembred but also rewarded It is unto the Righteous as we have observed not only a Resurrection from the dead but a Resurrection unto Life that is Eternal as their Reward And this is that which either doth or ought to give Life and Diligence unto our Obedience So Moses in what he did and suffered for Christ had respect unto the recompence of reward Heb. 11. 26. God hath put this declaration hereof into the foundation of all our Obedience in the Covenant I am thy exceeding great reward Gen. 15. 1. And at the close of it the Lord Jesus doth not think it enough to declare that he will come himself but also that his reward is with him Rev. 22. 12. Some have foolishly supposed that this Reward from God must needs infer Merit in our selves whereas Eternal Life is the Gift of God through Jesus Christ and not the wages of our works as Sin is of death Rom. 6. 23. It is such reward as is absolutely a free gift a gift of Grace and if it be by Grace then it is no more of works otherwise Grace is no more Grace and if it be of works then it is no more Grace otherwise work is no more work Rom. 11. 6. The same thing cannot be of Works and Grace also of our own Merit and of the free Gift of God And others it is to be feared under a mistaken pretence of Grace do keep off themselves from a due respect unto this gracious reward which the Lord Christ hath appointed as the blessed issue and end of our Obedience But hereby they deprive themselves of one great motive and encouragement thereunto especially of an endeavour that their Obedience may be such and the fruits of it so abound that the Lord Christ may be signally glorified in giving out a gracious reward unto them at the last day For whereas he hath designed in his own Grace and Bounty to give us such a glorious Reward and intendeth by the Operation of his Spirit to make us fit to receive it or meet for the Inheritance of Saints in Light Col. 1. 12. our principal respect unto this Reward is that we may receive it with an advantage of Glory and Honour unto our Lord Jesus And the consideration hereof which is conveyed unto us through the Faith of the Resurrection is a chief animating principle of our Obedience 2. It hath the same respect unto our Consolation For if in this Life only we have hope in Christ then are we of all men most miserable 1 Cor. 15. 19. that is if we regard only outward things in this world Reproaches Scornings Revilings Troubles Persecutions have been the Lot of most of them who so hoped in Christ. But is this all which we shall have from him or by him probably as to outward things it will prove so to most of us in this world if it come not to greater extremities Then are we of all men most miserable But stay awhile These things will be all called over again at the Resurrection and that is time enough and all things be put into another posture See 2 Thes. 1. 6 7 8 9 10. We have therefore no reason to despond for what may befall us in this life nor at what distress this flesh we carry about us may be put unto We are it may be sometimes ready to faint or to think much of the pains we put our selves unto in Religious Duties especially when our bodies being weak and crazie would willingly be spared or of what we may endure and undergo but the day is coming that will recompence and make up all This very flesh which we now thus employ under its weaknesses in a constant course of the most difficult duties shall be raised out of the dust purified from all its infirmities freed from all its weaknesses made incorruptible and immortal to enjoy rest and glory unto Eternity And we may comfort our selves with these words 1 Thes. 4. 18. Fourthly The fourth principle mentioned is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is the immediate consequent of the Resurrection of the dead Men shall not be raised again to live another Life in this world and as it were therein to make a new adventure but it is to give an account of what is past and to receive what they have done in the body whether it be good or evil And because there are no outward visible transactions between God and the Souls of men after their departure out of this world nor any alteration to be made as to their Eternal state and condition this Judgement is spoken of as that which immediately succeeds death its self Heb. 9. 27. It is appointed to all men once to dye and after this the Judgement This Judgement is sure and there is nothing between death and it that it takes notice of But as to some there may be a very long space of time between the one and the other neither shall Judgement be administred until after the Resurrection from the dead and by means thereof And when all the race of mankind appointed thereunto have lived and died according to their allotted seasons then shall Judgement ensue on them all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is commonly used for a condemnatory Sentence Therefore some think that it is only the Judgement of wicked and ungodly men that is intended And indeed the day of Judgement is most frequently spoken of in the Scripture with respect thereunto See 2 Thes. 1. 7 8 9 10. Jude 14 15. 2 Pet. 2. 4. And this is partly because the remembrance of it is suited to put an awe upon the fierceness pride and rage of the spirits of men rushing into Sin as the Horse into the battel and partly that it might be a relief unto the godly under all either their persecutions from their cruelty or temptations from their prosperity But in reality the Judgement is general and all men both good and bad must stand in their lot therein We shall all stand before the Judgement-seat of Christ as it is written As I live saith the Lord every knee shall bow to me Rom. 14. 10 11. And this is that which is here intended As the Resurrection of the dead that precedes belongs to all so doth the Judgement that follows And this our Apostle expresseth by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word of the same original and signification with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Judgement is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the eleventh fundamental Article of the Jewish present Creed Two of the Targums as a supplement of that Speech which they suppose defective 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 4. 8. And Cain said to his brother Abel add a disputation between the Brothers about Eternal Judgement with Rewards and Punishments which they suppose Cain to have denied and Abel to have asserted And as there is no doubt but that it was one principal Article of the Faith of
the Church before the Flood so it is probable that it was much opposed and derided by that corrupt violent and wicked generation which afterwards perished in their Sins Hence Enochs Prophecy and Preaching among them was to confirm the Faith of the Church therein Jude 14 15. And probably the hard speeches which are specified as those which God would severely revenge were their contemptuous mockings and despisings of Gods coming to Judgement as Peter plainly intimates 2 Pet. 3. 3 4 5. This seems to be the great controversie which the Church before the Flood had with that ungodly generation namely whether there were a future Judgement or no in the contempt whereof the world fell into all profligacy of abominable wickednesses And as God gave testimony to the truth in the Prophecy of Enoch so he visibly determined the whole matter on the side of the Church in the Flood which was an open pledge of Eternal Judgement And hence those words the Lord cometh became the Appeal of the Church in all Ages 1 Cor. 16. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 respects not the duration of this Judgement but it s â—â—d and effect For it shall not be of a perpetual duration and continuance which to fancy is both absurd in nature and inconsistent with the proper end of it which is to deliver men over into their everlasting Lot and Portion And it is both curious needless and unwarrantable to enquire of what continuance it shall be seeing God hath given no Revelation thereof Neither is the mind of man capable of making any tolerable conjecture concerning the process of the infinite wisdom of Christ in this matter Neither do we know as to time or continuance what will be necessary therein to the conviction and confusion of impenitent sinners or as to the demonstration of his own Righteousness and Glory It may be esteemed an easie but will be found our safest wisdom to silence even our thoughts and enquiries in all things of this nature where we cannot trace the express foot-steps of Divine Revelation And this Judgement is called Eternal 1 In opposition to the temporal Judgements which are or have been passed on men in this world which will be all then called over again and revised Especially it is so with respect unto a threefold Judgement First That which passed upon the Lord Christ himself when he was condemned as a Malefactor and Blasphemer He never suffered that sentence to take place quietly in the world but from the first he sent his Spirit to argue reason and plead his cause in the world Joh. 16. 9 10 11. This he ever did and ever will maintain by his Church Yet is there no absolute determination of the case But when this day shall come then shall he condemn every tongue that was against him in Judgement and all his Adversaries shall be confounded 2ly All those condemnatory sentences whether unto death or other punishments which almost in all Ages have been given against his Disciples or true Believers With the thoughts and prospect hereof did they always relieve themselves under false Judgements and cruel Executions For they have had Trials of cruel mockings and scourgings yea moreover of bond and imprisonment they have been stoued and sawn in sunder tempted and slain with the Sword have wandred about in Sheep-skins and Goat-skins being destitate afflicted tormented not accepting deliverance upon the worlds terms that they might obtain a better Resurrection as Heb. 11. 35 36 37. In all these things they possessed their Souls in patience following the example of their Master committing themselves unto him that judgeth righteously 1 Pet. 2. 23. 3ly The false sentences which under their provocations professors have passed on one another see 1 Cor. 4. 3 4 5. 2 Because it is Judicium inevitabile an unavoidable sentence which all men must stand or fall by For it is appointed unto all men once to dye and after that is the Judgement This Judgement is no more avoidable unto any than death it self from which the experience of some thousands of years leaves unto men no hope of escape 3 Because in it and by it an unchangeable determination of all mens estate and condition is made for Eternity The Judgement which disposeth of men unalterably into their Eternal estate whether of Blessedness or of Misery Two things must be yet farther spoken unto to clear this great principle of our Faith First the general nature of this Eternal Judgement and then the Evidences we have of its truth and certainty 1. The general concerns of this Eternal Judgement are all of them plainly expressed in the Scripture which declare the nature of it 1 As to its time there is a determined and unalterable day fixed for it God hath appointed a day wherein he will judge the world in Righteousness Acts 17. 31. And this time is commonly called the day of Judgement Matth. 10. 15. Chap. 11. 22 24. Chap. 12. 32. Mark 6. 11. 2 Pet. 2. 9. 1 Joh. 4. 17. And this day being fixed in the foreknowledge and determinate counsel of God can no more be either hastened or deferred than God himself can be changed Until this appointed time comes whatever falls out he will satisfie his Wisdom and Glory in his ordinary government of the world enterwoven with some occasional extraordinary Judgements and therein he calls all his own people to be satisfied For this precise time the knowledge of it is among the principal secrets of his Soveraignty which he hath for reasons suited to his infinite Wisdom laid up in his own Eternal bosom Hence is that of our Saviour Of that day and hour knoweth no man no not the Angels that are in Heaven neither the Son that is in and by the humane nature but the Father Mark 13. 32. which is the highest expression of an unrevealable divine secret God hath not only not revealed it but he hath decreed not to reveal it All enquiries about it are not only sinfully curious but foolish and impious Then it is certain when all things foretold in the Scripture are accomplished when the Obedience of all the Elect is compleated and the measure allotted unto the wickedness of the world in the patience of God is filled up then and not before the End shall be In the mean time when we see a man old weak diseased nature being decayed and infirmities abounding we may judge that his death is not far off though we know not when he will die so seeing the world come to that state and condition so weakened and decayed as unto its principal end that it is scarce any longer able to bear the weight of its own wickedness nor supply the sinful Lusts of its inhabitants seeing all sorts of Sins new and old heard and unheard of perpetrated every where in the light of the Sun and countenanced with Atheistical security as also considering that the Gospel seems to have finished its work where it is preached with all sorts of
Abraham when Melchisedec met him Wherefore it was not meerly Levi being in the Loyns of Abraham with respect unto Natural Generation whence he is said to be Tithed in him but his being in him with Respect unto the Covenant which Abraham entred into with God in the Name of his whole Posterity This Reasoning of the Apostle's I confess at first view seemeth as intricate and more remote from cogency than any else-where used by him And therefore by some Profane Persons hath it been cavilled at But all things of that Nature arise meerly from want of a due Reverence unto the Word of God When we come unto it with those Satisfactions in our Minds that there is Truth and Divine Wisdom in every Expression of it that all its Reasonings are cogent and effectual though we understand them not we shall not fail upon an Humble Enquiry to attain what we may safely embrace or see what we ought to admire And so this place which at first sight seems to present us with a Reasoning on a very uncertain Foundation being duly enquired into we find it Resolved into the firm Principles of Reason and Religion And the fore-going Observation will expedite two difficult Questions which Expositors raise unto themselves on this Verse The first whereof is whether Christ himself may not as well as Levi be said to pay Tithes in Abraham as being in his Loyns which would utterly frustrate the Design of the Apostle The Second is how or in what sence one may be said to do any thing in another which may be reckoned or imputed unto him For the first of these Austin and others have well Laboured in the solution of it The Sum of what they say is That the Lord Christ was not in Abraham as Levi was not in his Nature as it was Corrupted nor did he educe or derive his Nature from him by Carnal Generation or the Common way of the Propagation of Mankind And these things do constitute a sufficient Difference and distance between them in this Matter But yet with these Considerations and on the Supposition of them there is another which contains the true and proper Reason of this Difference And that is that the Lord Christ was never in Abraham as a foederate as one taken into Covenant with him and so Represented by him as Levi was Abraham was taken into Covenant with Christ as the Head Sponsor Surety and Mediator of the New Covenant with Respect whereunto he says of himself and the Elect Behold I and the Children which the Lord hath given me Hereon he was the Representative of Abraham and all that Believe and what he did is imputed unto them But he was never taken into Covenant with Abraham nor was capable of so being seeing unto him it was a Covenant of Pardon and Justification by Faith which he was no way concerned in but as the Procurer of them for others Wherefore what Abraham did cannot be imputed unto him so as he should be esteemed to have done them in him And this makes way for the Solution of the general Question How one may be said to do any thing in another which shall be reckoned unto him as his own act And this may be by virtue of a Covenant and no otherwise Hence Divines do usually Illustrate the imputation of the Sin of Adam unto his Posterity by this Example of Levi though I have not met with any who truly understand the Ground of the Comparison which is Abraham acting as a Covenanter in the Name of his Posterity But whereas this is opposed with some vehemency by Schlictingius in his Comment on this place I shall Transcribe his words and consider his Discourse Haec sententia non ad omnes actiones transferenda est sed ad eas tantum quae propriè versantur vel in auctione vel in diminutione rerum quae à Parentibus in liberos devolvi haereditario jure transferri solent qualis actio est decimarum solutio Persolvuntur enim de bonis facultatibus quae hactenus cùm sunt liberorum quatenus jus haereditatis ad eos spectat praesertim si certum sit fore liberos qui in bona succedant quemadmodum Abrahamo contigit cui certa fuit à deo promissa posteritas Quemadmodum enim haeredes personam patris post mortem ratione possessionis bonorum veluti repraesentant it a antequam haeredes à patre separentur de bonis paternis statuendi arbitrium habeant Pater omnium liberorum suorum personam quadam ratione refert quicquid de illis statuerit aut fecerit id haeredes quodammodo fecisse censentur Dico quodammodo quia propriè id dici non potest nec autor hic D. id propriè factum esse asserit sed improprietatem verbis suis subesse ipsemet profitetur ut antea vidimus Ex dictis autem facilè intelligitur id quod nos unà cum Autore D. statuimus ad eos tantum Successores seu posteros esse extendendum ad quos vel certò ut Abrahami posteris contigit vel saltem verisimiliter perventura sit haereditas Parentis notabilis aliqua bonorum ab eo profectorum portio Alioquin vis illa haereditatis de qua diximus expirabit nec posteris tribui poterit id quod majorum aliquis circa bona sua fecerit Quibus it a explicatis facile jam apparet falli eos qui ex hoc loco colligunt omnem Adami posteritatem in ipso Adamo parente suo peccasse mortis supplicium verè fuisse commeritum Nam vel de co nunc quidquam dicam ipsum Autorem impropriet atem in hac loquendi forma agnoscere nequaquam id extendendum est ad parentum majorumve peccata ac merita Etenim peccata ac merita qua talia mere sunt personalia seu personam ejus qui peccat non egrediuntur nec eatenus parentes posteritatem suam repraesentant licet fieri queat ut ex eorum delicto damnum aliquod nec exiguum ad liberos redumlet quemadmodum quidem in Adami delicto contigit ipsum tamen peccatum ac meritum Adami revera non communicatur cum ejus posteritate ac proinde posteri Adami ob Parentis sui noxam revera non puniuntur nisi ipsi parentem fuerint imitati I have Transcribed these words at large because their Design is to defeat that Article of our Faith concerning the Imputation of the Sin of Adam unto all his Posterity which there is no doubt but they will make Use of who are gone over among our selves unto the Negative of it and that it might appear whose Heifer they Plough withal who deny the Imputation of the Righteousness of Christ unto Justification because those things that are Personal and Inherent in one cannot be communicated unto another I say therefore 1. That this Assertion Of one being accounted unto another in what he doth holds only in those things which belong unto the Increase
note of Inference 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is frequently made use of by our Apostle in this Argumentative Discourse as Chap. 2. 17. 3. 1. 8. 3. 9 18. 11. 19. and in this place ideo quapropter Nor is it any where else in the New Testament used for the Introduction of a Conclusion or Inference from Premises in a way of Argument And the causality which here it includes may respect the whole foregoing Discourse as asserting that which necessarily follows thereon Or it may have respect only unto the ensuing clause in this verse As if the Apostle had only intended in particular that the Lord Christ is able to save to the uttermost because he ever abideth But he rather seems to make an Inference from the whole foregoing Discourse and the close of the verse is onely an addition of the way and manner how the Lord Christ accomplisheth what is ascribed unto him by vertue of his Office Being such an High Priest as we have evidenced to be made by an Oath and abiding for ever he is able to save Considerations of the Person and Offices of Christ ought to be improved unto the strengthening of the Faith and encrease of the Consolation of the Church So they are here by the Apostle After the great and ample Declaration that he hath made of the Excellency of his Priestly Office with respect unto his Person he applies all that he hath spoken unto the incouragement of the Faith and Hope of them that endeavour to go to God by him And all those who explode such considerations and such improvements of them are no otherwise to be looked on but as persons utterly ignorant both of Christ and Faith in him 2. That which is inferred to be in this Priest is Power and Ability 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He is able He can This is the second time the Apostle ascribeth Power or Ability unto this Priest see Chap. 2. ver 18. and the Exposition thereof And it is not an Ability of nature but of Office that is intended An Ability of nature in Christ he had proved sufficiently in the first Chapter of the Epistle and that accompanied with Supreme Power or Authority over all But whereas as our Mediator he hath undertaken such Offices for us he is as such able to do no more than he is so by vertue of them or in the discharge of those Offices If therefore there be any thing needfull for us which although it may be supposed within the compasse of the Divine Power of the Son of God is yet not to be effected in a way of Office that as our Mediator he is not able for Hence doth our Apostle presse his Ability not absolutely but as the High Priest of the Church As if a man who is mighty in Wealth Riches and Power be also made a Judge It is one thing what he can do by his Might and Power another what he is able for and can do as a Judge And he who hath to deal with him as a Judge is to consider only what he is able for in the Discharge of that Office And he doth this partly to evince his preeminence above the High Priests of the Law For by reason of their personal Infirmities and the limited nature of their Office they were really unable to effect many things which the Church stood in need of from those that discharged that Office supposing them the only way of our approach unto God Were they never so ready Willing diligent and watchful yet they were not Able to do all that was necessary for the Church Being themselves sinful Men made Priests by the Law of a carnal Commandment and subject unto Death they had no Ability to effect in the Church what is expected from the Priestly Office But the Lord Christ our High Priest being free from all these Imperfections as he was a Priest He is Able But principaliy he insists upon it to encourage and confirm the Faith of the Church in him with respect unto this Office Wherefore having by many Demonstrations assured us of his Love and Compassion Chap. 2. and Chap. 5 there remains nothing but to satisfie us also of his Power and Ability And this he hath now evinced from the nature and dignity of his Office as vested in his Person This is the Ability here intended not an absolute Divine Power inherent in the Person of Christ but a Moral Power a Jus a Right and what can be effected in the just discharge of this Office And hereon The Consideration of the Office Power of Christ is of great use unto the Faith of the Church To this end we may observe 1. That the Foundation of all the Benefits which are received by Christ that is of the Spiritual and Eternal Salvation of the Church is laid in his condescension to undertake the Office of a Mediator between God and Man And as this was the greatest effect of Divine Wisdom and Grace so it is the first Cause the Root and Spring of all Spiritual Blessings unto us This the whole Scripture beareth Testimony unto Heb. 10. 7. 1 John 3. 16. This is the fundamental Article of Faith Evangelical And the want of laying this Foundation aright as it occasioneth many to Apostatize from the Gospel unto a natural Religion so it weakeneth and disordereth the Faith of many Believers But this is the first Ground of all Friendship between God and Man 2. Having undertaken that Office all the Actings of it for us and towards us or towards God in our behalf are circumscribed and limited by that Office We have no Ground of Faith to expect any thing from him or by him but what belongs unto the Office that he hath undertaken Neither are we in our Addresses unto him and expectations from him to consider him absolutely as God the Eternal Son of God only but as the Mediator between God and Man VVe can look for no more from a King but what he can justly do as a King nor any other Person in Office no more are we to look for from Christ himself 3. This Office of Christ in general as the Mediator and Sponsor of the New Covenant is distinguished into three especial Offices of a King a Prophet and a Priest Whatever therefore we receive from Christ or by him we do it as he acts in that threefold capacity or in one of those Offices a King a Priest or a Prophet VVhatever he hath done for us or continueth to do whatever he doth over us for us or towards us he doth it in and under one of these capacities For unto them may all his Office Relation unto us be reduced And the kindness of all those other Relations wherein he stands unto us as of a Shepherd the Bishop of our Souls of an Husband of a Brother a Friend he puts forth and exerciseth in the Acts and Actings of these Offices 4. All these Offices whether vested jointly in any one other Person or severally
of Believers Heb. 10. 2. 3. The actual Intercession of Christ in Heaven as the second Act of his sacerdotal Office is a fundamental Article of our Faith and a principal Foundation of the Churches consolation So is it asserted to be 1 John 2. 1 2. And it is expressed by our Apostle as that whereby the Death of Christ is made effectual unto us Rom. 8. 3 4. For it comprizeth the whole care and all the Actings of Christ as our High Priest with God in the behalf of the Church This therefore is the immediate spring of all Gracious communications unto us For hereby doth he act his own Care Love and Compassion and from thence do we receive all Mercy all Supplies of Grace and Consolation needful unto our Duties Temptations and Trials Hereon depends all our encouragement to make our Application unto God to come with boldness of Faith unto the Throne of Grace Chap. 4. 15 16. Chap. 10. 21 22. Wherefore whatever Apprehensions we may attain of the manner of it the thing it self is the center of our Faith Hope and Consolation 4. It is no way unworthy or unbecoming the humane nature of Christ in its glorious Exaltation to pray unto God It was in and by the humane Nature that the Lord Christ exercised and executed all the Duties of his Offices whilst he was on Earth And he continueth to discharge what remains of them in the same Nature still And however that Nature be glorified it is the same essentially that it was when he was in this world To ascribe another kind of Nature unto him under pretence of a more divine Glory is to deny his Being and to substitute a fancy of our own in his Room So then the Humane Nature of Christ however exalted and glorifyed is humane Nature still subsisting in dependance on God and subjection unto him Hence God gives him new Revelations now in his glorified condition Revel 1. 1. With respect hereunto he acted of old as the Angel of the Covenant with expresse Prayers for the Church Zech. 1. 12 13. So the Command given him to intercede by the way of Petition Request or Prayer Psal. 2. 8. Ask of me respects his state of Exaltation at the Right hand of God when he was declared to be the Son of God with Power by the Resurrection from the dead v. 7 8. And the Incense which he offereth with the Prayers of the Saints Rev. 8. 3 4. is no other but his own Intercession whereby their Prayers are made acceptable unto God 5. This Praying of Christ at present is no other but such as may become him who sits down at the Right hand of the Majesty on High There must therefore needs be a great difference as to the outward manner between his present Intercession in Heaven and his Praying whilst he was on the Earth especially at some seasons For being encompassed here with Temptations and Difficulties he cast himself at the foot of God with strong cryes tears and supplications Chap. 5. 7. This would not become his present glorious state nor is he liable or exposed unto any of the causes or occasions of that kind of treating with God And yet at an another time whilst he was in this world he gave us the best estimate and Representation of his present Intercession that we are able to comprehend And this was in his Prayer recorded John 17th For therein his confidence in God his Union in and with him the Declaration of his Will and Desires are all expressed in such a manner as to give us the best understanding of his present Intercession For a created nature can rise no higher to expresse an Interest in God with an Oneness of mind and Will than is therein declared And as the Prayers with cryes and tears when he offered himself unto God were peculiarly Typed by the Fire on the Altar so was this solemn Prayer represented by that cloud of Incense wherewith the High Priest covered the Ark and the Mercy-seat at his entrance into the most holy place In the vertue of this holy cloud of incense did he enter the Holy places not made with hands Or we may apprehend its Relation unto the Types in this Order His Prayer John 17th was the preparation of the sweet Spices whereof the Incense was made and compounded Exod. 30. 34. His Sufferings that ensued thereon were as the breaking and bruising of those Spices wherein all his Graces had their most fervent exercise as Spices yield their strongest savour under their bruising At his entrance into the Holy place this Incense was fired with Coals from the Altar that is the efficacy of his Oblation wherein he had offered himself unto God through the Eternal Spirit rendred his Prayer as Incense covering the Ark and Mercy-seat that is procuring the fruits of the Attonment made before God 6. It must be granted that there is no need of the use of Words in the immediate Presence of God God needs not our words whilst we are here on Earth as it were absent from him For he is present with us and all things are open and naked before him But we need the use of them for many reasons which I have elsewhere declared But in the glorious presence of God when we shall behold him as the Lord Christ doth in the most eminent manner Face to Face it cannot be understood what need or use we can have of words to express our selves unto God in Prayers or Praises And the souls of men in their separate state and condition can have no use of Voice or VVords yet are they said to cry and pray with a loud voice because they do so virtually and effectually Rev. 6. 9 10. However I will not determine what outward Transactions are necessary unto the glory of God in this matter before the Angels and Saints that are about his Throne For there is yet a Church state in Heaven wherein we have Communion Chap. 12. 22 23 24. What solemn outward and as it were visible Transactions of worship are required thereunto we know not And it may be the Representation of Gods Throne and his worship Revel 4 5. wherein the Lamb in the midst of the Throne hath the principal part may not belong only unto what is done in the Church here below And somewhat yet there is which shall cease and not be any more after the Day of Judgment 1 Cor. 15. 26 28. 7. It must be granted that the vertue efficacy and Prevalency of the Intercession of the Lord Christ depends upon and flows from his Oblation and Sacrifice This we are plainly taught from the Types of it of Old For the Incense and carrying of Blood into the Holy place after the Expiatory Sacrifice the great Type of his Oblation of himself did both of them receive their efficacy and had respect unto the Sacrifice offered without Besides it is expresly said that the Lord Christ by the one Offering of himself obtained for us eternal
about the introduction and establishment of another It would have been no way agreeable unto his infinite wisdom and faithfulness so to do Wherefore the Promise hereof doth irrefragably prove that both the first Covenant and all the Services of it were imperfect and therefore to be removed and taken away Indeed this promise of a new Covenant diverse from that made at Sinai or not like unto it as the Prophet speaks is sufficient of it self to overthrow the vain pretences of the Jews wherein they are hardned to this day The absolute perpetuity of the Law and its worship that is of the Covenant at Sinai is the principal fundamental article of their present faith or rather unbelief But this is framed by them in direct opposition unto the Promises of God For let it be demanded of them whether they believe that God wil make another covenant with the Church not according to the covenant which he made with their Fathers at Sinai If they shall say they do not believe it then do they plainly renounce the Prophets and the promises of God given by them If they do grant it I desire to know of them with what Sacrifices this new Covenant shall be established by what Priest with what Worship it shall be administred If they say that they shall be done by the Sacrifices Priests and Worship of the Law they deny what they granted before namely that it is a new and another Covenant For the Sacrifices and Priests of the Law cannot confirm or administer any other covenant but that which they belong and are confined unto If it be granted that this new Covenant must have a new Mediator a new Priest a new Sacrifice as it is undeniable it must or it cannot be a new Covenant then must the old cease and be removed that this may come into its place Nothing but obstinacy and blindness can resist the force of this argument of the Apostle The general design of the Apostle in this verse being cleared we may consider the words more particularly And there are two things in them 1. A positive assertion included in a supposition If the first Covenant had been blameless had not been defective that is it was so 2. The proof of this assertion if it had not been so place would not have been sought for a second which that there was he proves in the following verses In the first part of the words there is 1. A causal conjunction rendring a reason For 2. The subject spoken of that former Covenant 3. What is affirmed of it as the affirmation is included in a negative supposition It was not blameless it is not blameless 1. The conjunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For sheweth that the Apostle intends the confirmation of what he had before discoursed But he seems not to refer only unto what he had immediately before affirmed concerning the better promises of the New Testament but unto the whole argument that he hath in hand For the general Reason which here he insists upon proves all that he had before delivered concerning the imperfection of the Levitical Priesthood and the whole worship of the first Covenant depending thereon 2. The Subject spoken of is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that first that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that former Covenant The Covenant made with the Fathers at Sinai with all the Ordinances of worship thereunto belonging whose nature and use we have before declared 3. Hereof it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vulg. Lat. Si culpâ vacasset And so we if it had been faultless I am sure the expression is a little too harsh in our Translation and such as the Original word will not bear at least doth not require For it seems to intimate that absolutely there was something faulty or blame worthy in the Covenant of God But this must not be admitted For besides that the Author of it which was God himself doth free it from any such charge or imputation it is in the Scripture every where declared to be Good Just and Holy There is indeed an intimation of a defect in it But this was not with respect to its own particular end but with respect to another general end whereunto it was not designed That which is defective with respect unto its own particular end whereunto it is ordained or which it is designed to accomplish is really faulty But that which is or may be so with respect unto some other general end which it was never designed to accomplish is not so in it self This the Apostle discourseth concerning Gal. 3. 19 20 21 22. We must therefore state the signification of the word from the subject matter that he treats about in this place And this is the perfection and consummation or the Sanctification and Salvation of the Church With respect hereunto alone it is that he asserts the insufficiency and imperfection of the first Covenant And the enquiry between him and the Hebrews was not whether the first Covenant was not in it self Good Just Holy and Blameless every way perfect with respect unto its own especial ends but whether it were prefect and effectual unto the general ends mentioned This it was not saith the Apostle and proves it undeniably from the promise of the introduction of another general Covenant for the effecting of them Whereas therefore to be not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is either to have some fault or vice accompanying of any thing and adehering unto it whereby it is unsuited unto or insufficient for its own proper end or that whereunto some what is wanting with respect unto another general end which is much to be desired but such as it was never designed to accomplish As the art of Arithmetick if it be perfectly taught is sufficient to instruct a man in the whole science of numeration If it be not it is faulty as unto its particular end But it is no way sufficient unto the general end of making a man wise in the whole compass of wisdome a thing far to be preferred before its particular end be it never so perfect in its own kind And it is in the latter sense only that the Apostle affirms that the first Covenant was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or blameless If it had been such as unto which nothing more was required or needful perfectly to compleat and sanctify the Church which was the general end God aimed at it had been absolutely perfect But this it was not in that it never was designed for the means of it To the same purpose he argues Chap. 7. 11. 19. And with respect unto this end it is said that the Law was weak Rom. 8. 3. Gal. 3. 21. Act. 13. 38 39. In brief that which the Apostle designeth to prove is that the first Covenat was of that constitution that it could not accomplish the perfect administration of the Grace of God unto the Church nor was ever designed unto that end as the Jews then falsely
and priviledges of it But in the degrees hereof some may and do very much excell others And we may observe 1. There are and ever were different degrees of persons in the Church as unto the saving knowledge of God Hence is that distribution of them into Fathers Young men and Children 1 John 2. 13 14. All have not one measure all arrive not to the same stature but yet as to the ends of the Covenant and the duties required of them in their walk before God they that have most have nothing over nothing to spare and they that have least shall have no lack Every ones duty it is to be content with what he receives and to improve it unto the uttermost 2. Where there is not some degree of saving knowledge there no interest in the New Covenant can be pretended Secondly The thing promised is the knowledge of God They shall all know me No duty is more frequently commanded than this is nor any grace more frequently promised See Deut. 30. 6. Jer. 24. 7. Ezek. 11. 19. Chap. 36. 26 27. For it is the foundation of all other duties of obedience and of all communion with God in them All graces as unto their exercise as Faith Love and Hope are founded therein And the woful want of it which is visible in the world is an evidence how little there is of true Evangelical Obedience among the generality of them that are called Christians And two things may be considered in this Promise 1 The object or what is to be known 2 The knowledge itself of what kind and nature it is The first is God himself They shall know me saith the Lord. And it is so not absolutely but as unto some especial Revelation of himself For there is a knowledge of God as God by the light of nature This is not here intended nor is it the subject of any gracious promise but is common unto all men There was moreover a knowledge of God by Revelation under the Old Covenant but attended with grear obscurity in sundry things of the highest importance Wherefore there is something farther intended as is evident from the Antithesis between the two states herein declared In brief it is the knowledge of him as revealed in Jesus Christ under the New Testament To shew what is contained herein doctrinally were to go over the principal Articles of our Faith as declared in the Gospel The sum is to know the Lord is to know God as he is in Christ personally as he will be unto us in Christ graciously what he requires of us and accepts in us through the Beloved In all these things notwithstanding all their teachings and diligence therein the Church was greatly in the dark under the Old Testament But they are all of them more clearly revealed in the Gospel 2. The knowledge of these things is that which is promised For notwithstanding the clear revelation of them we abide in our selves unable to discern them and receive them For such a spiritual knowledge is intended as whereby the mind is renewed being accompanied with Faith and Love in the heart This is that knowledge which is promised in the New Covenant and which shall be wrought in all them who are interested therein And we may observe 1. The full and clear declaration of God as he is to be known of us in this life is a priviledge reserved for and belonging unto the days of the New Testament Before it was not made and more than is now made is not to be expected in this world And the reason hereof is because it was made by Christ. See the Exposition on Chap. 1. v. 1 2. 2. To know God as he is revealed in Christ is the highest priviledge whereof in this life we can be made partakers For this is life eternal that we may know the Father the onely true God and Jesus Christ whom he hath sent John 17. 3. 3. Persons destitute of this saving knowledge are utter strangers unto the Covenant of Grace For this is a principal promise and effect of it wherever it doth take place VER XII For I will be merciful to their unrighteousness and their sins and their iniquities will I remember no more THis is the great fundamental Promise and Grace of the New Covenant For though it be last expressed yet in order of nature it precedeth the other mercies and priviledges mentioned and is the foundation of the collation or communication of them unto us This the causal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby the Apostle rendereth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Prophet doth demonstrate What I have spoken faith the Lord shall be accomplished For I will be merciful c. without which there could be no participation of the other things mentioned Wherefore not only an addition of new grace and mercy is expressed in these words but a reason also is rendered why or on what grounds he would bestow on them those other mercies The House of Israel and Judah with whom this Covenant was made in the first place and who are spoken of as Representatives of all others who are taken into it and who thereon become the Israel of God were such as had broken and disannulled Gods former Covenant by their disobedience which my Covenant they brake Nor is there any mention of any other qualification whereby they should be prepared for or disposed unto an entrance into this New Covenant Wherefore the first thing in order of nature that is to be done unto this end is the free pardon of sin Without a supposition hereof no other mercy can they be made partakers of For whilest they continue under the guilt of sin they are also under the curse Wherefore a reason is here rendred and that the onely reason why God will give unto them the other blessings mentioned For I will be merciful Free and sovereign undeserved grace in the pardon of sin is the original spring and foundation of all Covenant mercies and blessings Hereby and hereby alone is the glory of God and the safety of the Church provided for And those who like not Gods Covenant on those terms as none do by nature will eternally fall short of the grace of it Hereby all glorying and all boasting in our selves is excluded which was that which God aimed at in the contrivance and establishment of this Covenant Rom. 3. 27. 1 Cor. 1. 29 30 31. For this could not be if the fundamental grace of it did depend on any condition or qualification in our selves If we let go the free pardon of sin without respect unto any thing in those that receive it we renounce the Gospel Pardon of sin is not merited by antecedent duties but is the strongest obligation unto future duties He that will not receive pardon unless he can one way or other deserve it or make himself meet for it or pretends to have received it and finds not himself obliged unto universal obedience by it neither is nor shall
hast thou prepared me As unto the Operation in the production of the Substance of it and the forming its Structure it was the peculiar and immediate work of the Holy Ghost Luk. 1. 35. This work I have at large elsewhere declared Wherefore it is an Article of Faith that the Formation of the Humane Nature of Christ in the Womb of the Virgin was the peculiar Act of the Holy Ghost The Holy taking of this Nature unto himself the Assumption of it to be his own Nature by a Subsistence in his Person the Divine Nature assuming the Humane in the Person of the Son was his own Act alone Yet was the preparation of this Body the work of the Father in a peculiar manner it was so in the Infinitely Wise Authoritative contrivance and ordering of it his Counsel and Will therein being acted by the immediate Power of the Holy Ghost The Father prepared it in the Authoritative Disposition of all things the Holy Ghost actually wrought it and he himself assumed it There was no distinction of time in these distinct actings of the Holy Persons of the Trinity in this matter but only a disposition of Order in their Operation For in the same instant of time this Body was prepared by the Father wrought by the Holy Ghost and assumed by himself to be his own And the actings of the distinct Persons being all the actings of the same Divine Nature Understanding Love and Power they differ not fundamentally and radically but only terminatively with respect unto the work wrought and effected And we may Observe that The Ineffable but yet distinct Operation of the Father Son and Spirit in about and towards the Humane Nature assumed by the Son are as an uncontroulable evidence of their distinct Subsistence in the same Individual Divine Essence so a Guidance unto Faith as unto all their distinct actings towards us in the Application of the work of Redemption unto our Souls For their actings towards the Members is in all things conform unto their acting towards the Head And our Faith is to be directed towards them according as they act their Love and Grace distinctly towards us VERSE 6 7. In Burnt Offerings and Sacrifices for Sin thou hast had no pleasure Then said I Lo I come in the Volume of the Book it is written of me to do thy Will O God TWo things are asserted in the Foregoing Verse in general 1. The Rejection of Sacrifices for the end of the compleat Expiation of Sin 2. The Provision of a new way or means for the accomplishment of that end Both these things are spoken unto apart and more distinctly in these two verses The former ver 6. the latter ver 7. Which we must also open that they may not appear a needless repetition of what was before spoken Ver. 6. He reassumes and farther declares what was in general before affirmed ver 5. Sacrifice and Offering thou wouldst not Hereof we have yet a farther Confirmation and Explication which it stood in need of For notwithstanding that General assertion two things may yet be enquired about 1. What were those Sacrifices and Offerings which God would not For they being of various sorts some of them only may be intended seeing they are only mentioned in general 2. What is meant by that Expression that God would them not seeing it is certain that they were appointed and commanded by him Wherefore our Lord Jesus Christ whose words in the Psalm these are doth not only reassert what was spoken before in general but also gives a more particular account of what Sacrifices they were which he intended And two things he declares concerning them 1. That they were not such Sacrifices as Men had found out and appointed Such the World was filled withal which were offered unto Devils and which the people of Israel themselves were addicted unto Such were their Sacrifices unto Baal and Moloch which God so often complaineth against and detesteth But they were such Sacrifices as were appointed and commanded by the Law Hence he expresseth them by their Legal Names as the Apostle immediately takes notice they were Offered by the Law ver 8. 2. He shews what were those Sacrifices appointed by the Law which in an especial manner he intended and they were those which were appointed for the Legal and Typical Expiation of Sin The general names of them in the Original are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The First was the general name of all Victims or Sacrifices by Blood the other of all Offerings of the Fruits of the Earth as Flower Oyl Wine and the like For herein respect is had unto the general design of the Context which is the removal of all Legal Sacrifices and Offerings of what sort soever by the Coming and Office of Christ. In compliance therewith they are expressed under these two general names which comprehend them all But as unto the especial Argument in hand it concerns only the Bloody Sacrifices Offered for the Attonement of Sin which were of the First sort only or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this kind of Sacrifices whose incompetency to Expiate Sin he declares are referred unto Two Heads 1. Burnt Offerings In the Hebrew it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Singular Number which is usually rendred by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Plural and Sacrifices of this kind were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Ascensions from their Adjunct the rising up or ascending of the Smoak of the Sacrifices in their Burning on the Altar a Pledge of that sweet savour which should arise unto God above from the Sacrifice of Christ here below And sometimes they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or firings from the way and means of their Consumption on the Altar which was by fire And this respects both the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the continual Sacrifice Morning and Evening for the whole Congregation which was a Burnt Offering and all those which on especial occasions were offered with respect unto the Expiation of Sin 2. The other Sort is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Greek renders by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for or concerning Sin For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Verb in Kal signifieth to Sin and in Piel to expiate Sin Hence the Substantive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used in both those Senses and where it is to be taken in either of them the circumstances of the Text do openly declare Where it is taken in the latter Sense the Greek renders it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Sacrifice for Sin which expression is retained by the Apostle Rom. 5. 3. and in this place And the Sacrifices of this kind were of two sorts or this kind of Sacrifices had a double use For 1. The great Anniversary Sacrifice of Expiation for the Sins of the whole Congregation Levit. 26. was a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Sin Offering 2. The same kind of Offering was also