all 2. Important Truths should be strongly Confirmed Such is that here pleaded by the Apostle and therefore doth he so labour in the Confirmation of it He had undertaken to convince the Hebrews of the Cessation of their Legal Worship out of their own acknowledged Principles He deals not with them meerly by his Apostolical Authority and by vertue of the Divine Revelations of the will of God which himself had received but he proceeds with them on Arguments taken out of the Types Institutions and Testimonies of the Old Testament all which they owned and acknowledged though without his aid they had not understood the meaning of them On this Supposition it was necessary for him to Plead and Press all the Arguments from the Topick mentioned which had any Cogency in them and he doth so accordingly 3. Arguments that are equally true may yet on the Account of Evidence not be equally Cogent yet 4. In the Confirmation of the Truth we may use every help that is true and seasonable though some of them may be more effectual unto our End than others This we are instructed in by the Apostle affirming in this place that what he now affirms is yet far more Evident And this Evidence as we observed before may respect either the things themselves or the Efficacy in point of Argument For in themselves all things under the old Testament were Typical and Significant of what was afterwards to be introduced So our Apostle tells us that the Ministry of Moses consisted in giving Testimony to those things which were to be spoken or declared afterwards chap. 3. 5. But among them some were far more Clear and Evident as to their signification than others were In the latter sense the things which he had discoursed about Melchisedec and his Priesthood were more effectually demonstrative of the Change of the Levitical Priesthood than what he had newly observed concerning the Rising of our Lord Jesus Christ not of the Tribe of Levi but of Judah although that had life and evidence also in it self which is principally intended The Argument it self is nextly expressed whereunto this full Evidence is ascribed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if another Priest do arise after the Similitude of Melchisedec And in the words there is 1 the Modification of the Proposition in the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 The Notation of the Subject spoken of another Priest 3 His Introduction into his Office he did arise 4 The Nature of his Office and the manner of his coming unto it after the likeness of Melchisedec 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if is generally taken here not to be a Conditional but a Causal Conjunction And so as many judge it is used Rom. 8. 31. 2 Cor. 5. 15. 1 Thess. 3. 8. 1 Pet. 1. 17. And it is rendered in our Translation by For For that another Priest as Beza rendreth it by quod because Others by ex eo quòd and siquidem Syr. and again this is more known by that which he said All take it to be an intimation of a Reason proving what is affirmed and so it doth if with the Vulgar we retain si or siquidem if so be And it is yet far more Evident if so be that another Priest As to the Argument in general we must observe 1 That the Design of the Apostle in this place is not to demonstrate the Dignity and Eminency of the Priesthood of Christ from that of Melchisedec his Type which he had done before sufficiently he doth not produce the same Words and Arguments again unto the same purpose but that which he aims at is from that Testimony whereby he had proved the Dignity of the Priesthood of Christ now also to prove the necessary Abolition of the Levitical Priesthood Wherefore 2 He doth not insist on the whole of the Testimony before pleaded but only on that one thing of another Priest necessarily included therein 2. The Subject spoken of is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is not meerly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alius as the Syriack understood it who renders it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alienus that is intended Every 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was by the Law absolutely forbidden to approach unto the Priests Office or Altar or Sacred employment So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 another in this Case is a Stranger one that is not of the House or Family of Aaron And nothing can be more evident than that the Levitical Priesthood and the whole Law of Divine Worship must be taken away and abolished then if it appear that any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Stranger may be admitted into that Office much more if it were necessary that it should so be For the Law of the Priesthood took care of nothing more than that no Stranger that was not of the House of Aaron should be called to that Office See Exod. 29. 33. Lev. 22. 10. Numb 1. 51. and Numb 3. 10. Aaron and his Sons they shall wait on the Preists Office 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Stranger that cometh nigh that is to discharge any Sacerdotal Duty shall be put to death And God gave an eminent Instance of his Severity with respect unto this Law in the Punishment of Corah though of the Tribe of Levi for the Transgression of it And he caused a perpetual Memorial to be kept of that Punishment to the End they might know that no Stranger who is not of the Seed of Aaron should come near to Offer Incense before the Lord Numb 16. 40. And hence our Apostle in the next verse observes that this Priest was not to be made after the Law of a Carnal Commandement seeing his making was a Dissolution of that Law or Commandement If therefore there must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 another Priest that was not of the linage of Aaron the other is abolished 3. His Introduction into his Office is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there ariseth Oritur Exoritur Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Surgit Vul. Lat. exurgat Arose in an extraordinary manner Judg. 5. 7. Untill I Deborah arose I arose a Mother in Israel that is by an extraordinary Call from God to be a Prophetess and a Deliverer Deut. 18. 18. A Prophet will I raise up unto you which was Christ himself So God raised up a Horn of Salvation in the house of his Servant David Luk. 1. 69. that is with an extraordinary Power and Glory So was this Priest to arise not springing out of nor succeeding in any order of Priesthood before Established But all things in the Law lay against his Introduction and the Body of the People in the Church was come unto the highest Defiance of any such Priest But as God had fore-signified what he would do when the time of the Reformation of all things should come so when he performed his Word herein he did it in that manner with that
to be offered unto God A Sanctuary he must also have wherein to officiate and this was to be Heaven itself because he was himself exalted into Heaven and set down at the right hand of God And of all this there was yet another especial Reason For if he were on the earth c. If indeed he were on earth The Emphasis of the Particle Per is not to be omitted If really it were so or therein is Force granted unto the Concession that the Apostle here makes truly it must be so If he were on Earth includes two things 1. His continuance and abode on the Earth If he were not exalted into Heaven in the discharge of his Office if he were not at the right hand of God if he were not entred into the heavenly Sanctuary but could have discharged his whole Office here on the Earth without any of these things If he were thus on the Earth or thus to have been on the Earth 2. The state and condition of his Priesthood If he were on the Earth or had a Priesthood of the same order and constitution with that of the Law if he were to have offered the same Sacrifices or of the same kind with them which were to be perfected on the Earth if he were not to have offered himself wherein his Sacrifice could not be absolutely consummate without the presentation of himself in the most holy place not made with hands These two things the Apostle was treating of 1 His present state and condition as to the Sanctuary wherein he administred which was heavenly 2 His Sacrifice and Tabernacle which was himself in opposition unto both these is this Supposition made If he were on the Earth This therefore is the full sense of this Supposition which is well to be observed to clear the meaning of the whole Verse which the Socinians endeavor with all their skill and force to wrest unto their Heresie If we did aver him to have such a Priesthood as in the discharge thereof he were always to continue on the Earth and to administer in the Sanctuary of the Tabernacle or Temple with the blood of legal Sacrifices On this Supposition the Apostle grants that he could not be a Priest He had not been or could not be so much as a Priest or a Priest at all in any sense That a Priest he was to be and that of necessity he must be so he had proved before And on the occasion thereof he declares the nature of his Sacrifice Tabernacle and Sanctuary and now proves that they were so necessary for him that without them he could not have been a Priest It will be said that he was a Priest on the Earth and that therein he offered his great Expiatory Sacrifice in and by his own blood And it is true But 1 This was not on the Earth in the sense of the Law which alone appointed the Sacrifices on the Earth it was not in the way nor after the manner of the Sacrifices of the Law which are expressed by that Phrase on the Earth 2 Although his Oblation or Sacrifice of himself was compleat on the Earth yet the whole Service belonging thereunto to make it effectual in the behalf of them for whom it was offered could not be accomplished on the Earth Had he not entred into Heaven to make a representation of his Sacrifice in the holy place he could not have been the High Priest of the Church from that offering of himself because the Church could have enjoyed no benefit thereby Nor would he ever have offered that Sacrifice if he had been to abide on the Earth and not afterwards to have entred the heavenly Sanctuary to make it effectual The High Priest on the great day of Expiation perfected his Sacrifice for his own sin and the sins of the people without the Tabernacle But yet he neither could nor would nor ought to have attempted the offering of it had it not been with a design to carry the blood into the holy place to sprinkle it before the Ark and Mercy-seat the Throne of Grace So was Christ to enter into the holy place not made with hands or he could not have been a Priest The reason of this Assertion and Concession is added in the latter part of the Verse Seeing there are Priests that offer Gifts according to the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sacerdotibus existentibus cum sint Sacerdotes whereas there are Priests The Apostle doth not grant that at that time when he wrote this Epistle there were legal Priests de jure offering Sacrifices according to the Law De facto indeed there were yet such Priests ministring in the Temple which was yet standing But in this whole Epistle as to right and acceptance with God he proves that their Office was ceased and their administrations useless Wherefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 respects the legal Institution of the Priests and their right to officiate then when the Lord Christ offered his Sacrifice Then there were Priests who had a right to officiate in their Office and to offer Gifts according to the Law Two things are to be inquired into to give us the sense of these words and the force of the Reason in them 1. Why might not the Lord Christ be a Priest and offer his Sacrifice continuing on the Earth to consummate it notwithstanding the continuance of these Priests according unto the Law 2. Why did he not in the first place take away and abolish this order of Priests and so make way for the Introduction of his own Priesthood I answer unto the first That if he had been a Priest on the Earth to have discharged the whole work of his Priesthood here below whil'st they were Priests also then he must either have been of the same order with them or of another and have offered Sacrifices of the same kind as they did or Sacrifices of another kind But neither of these could be For he could not be of the same order with them This the Apostle proves because he was of the Tribe of Judah which was excluded from the Priesthood in that it was appropriated unto the Tribe of Levi and Family of Aaron And therefore also he could not offer the same Sacrifices with them for none might do so by the Law but themselves And of another order together with them he could not be For there is nothing foretold of Priests of several Orders in the Church at the same time Yea as we have proved before the Introduction of a Priesthood of another order was not only inconsistent with that Priesthood but destructive of the Law itself and all its Institutions Wherefore whil'st they continued Priests according to the Law Christ could not be a Priest among them neither of their order nor of another that is if the whole administration of his Office had been upon the Earth together with theirs He could not be a Priest among them 2. Unto the second Inquiry I
are things still of this Nature both as unto whole Churches and as unto particular Persons Some Churches are like Capernaum as to the outward means of Grace as it were lifted up to Heaven Let them take heed of Capernaum's Judgment in being brought down as low as Hell for their Abuse of them or Negligence in their Improvement Some Persons have Eminent Endowments and if they are not Eminent in Service they will prove their disadvantage Yea the Highest Priviledges should make Men ready to condescend unto the meanest Duties This is that which our Lord Jesus Christ so signally Instructed his Disciples in when he himself washed their Feet and taught them the same Duty towards the meanest of his Disciples John 13. 11 12 13 14 15 16 17. 3. Opportunities for Duty which render it beautiful ought diligently to be embraced So did Abraham as unto this Duty upon his meeting of Melchisedec Hence the Performance of this Duty became so Renowned and was of the Use whereunto it is here applyed by our Apostle It is Season that gives every thing its Beauty And Omission of Seasons or Tergiversations under them are Evidences of an Heart much under the power of Corrupt Lusts or Unbelief 4. When the Instituted Use of Consecrated things ceaseth the things themselves cease to be Sacred or of Esteem For what became of all these Dedicated things after the death of Melchisedec They were no more Sacred the Actual Administration of his Typical Priesthood ceasing Of what Use was the Brazen Serpent after it was taken from the Pole whereon it was lifted up by Gods appointment or of what Use would the lifting of it up be when it was not under an express Command We know it proved a Snare a means of Idolatry and that was all Gods Institution is the Foundation and VVarranty of all Consecration All the Men in the world cannot really Consecrate or Dedicate any thing but by virtue of Divine Appointment And this Appointment of God respected always a limited Use beyond which nothing was Sacred And every thing kept beyond its Appointment is like Manna so kept it breeds VVorms and stinketh These things are manifest from the consideration of all things that God ever accepted or dedicated in the Church But Ignorance of them is that which hath filled the world with horrid Superstition How many things have we had made Sacred which never had warranty from any Institution of God Monasteries Abbies Persons and Lands Altars Bells Utensils with other things of the like Nature very many which whatever Use they are of yet all the Men in the world cannot make them Sacred And the extending of the Sacredness of Dedicated things beyond their Use hath had no less pernitious Event Hence was the Useless Reservation of the Consecrated Bread after the Sacrament and afterwards the Idolatrous VVorship of it But these things are here occasionally only mentioned The Apostle adds in the Confirmation of his Argument VER 5. And verily they that are the Sons of Levi who receive the Office of the Priesthood have a Commandment to take Tithes of the People according to the Law that is of their Brethren though they come out of the Loins of Abraham There is in these words an Illustration and Confirmation of the present Argument proving the Preference of Melchisedec above Abraham from his giving the Tithe or Tenth of all unto him and consequently receiving the Blessing from him And this is taken from what was determined in the Law and acknowledged among the Hebrews with which kind of Arguments the Apostle doth principally press them in the whole Epistle as we have shewed on many Occasions Now this is that the Priests who received Tithes by the Law were Superiour in Dignity and Honour unto the People from whom they did receive them And this was only declared in the Law for the Foundation of it was in the Light of Nature as the Apostle expressely intimates in the Instance of Benediction afterwards There are considerable in the words 1. The Introduction of this new confirmation of his fore-going Argument 2. A Description of the Persons in whom he Instanceth 3. The Action ascribed unto them with its Limitation And 4. The Qualification of the Persons to whom their Power was exercised The Introduction of his Reasoning herein is in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Connexion in the Conjunction is plain yet not a Reason is given of what was spoken before but a Continuation of the same Argument with farther Proof is intended And he adds the Note of Observation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verily as if he had said as to this matter of Tithing and what may thence justly be inferred as to Dignity and Preeminence you may consider how it was under the Law and there what I propose unto you you will find directly Confirmed It is a great advantage to press them with whom we have to do from their own Principles The Description of the Persons in whom he Instanceth is in those words The Sons of Levi who receive the Office of the Priesthood It was the Priests directly whom he intended or the Sons of Aaron and he might have so expressed it the Priests according to the Law But he varieth his expression for sundry Reasons that appear in the Context 1. Because all the Levites did receive Tithes by the Law yea Tithes in the first place was paid unto them in common But because their Dignity among the People was less conspicuous than that of the Priests and the design of the Apostle is not meerly to argue from the giving of Tithes unto any but the giving of them unto them as Priests as Abraham gave Tithes of all to Melchisedec as Priest of the High God he thus expresseth it The Sons of Levi who receive the Office of the Priesthood For though all the Sons of Levi received Tithes yet all of them did not receive the Priesthood with which sort of Persons alone he was concerned 2. He doth thus express it to introduce the mention of Levi whom he was afterwards to mention on the same Occasion and to lay the weight of him and the whole Tribe under the same Argument 3. He minds them by the way of another Dignity of the Priesthood in that not all the Posterity of Abraham no nor yet of Levi were partakers thereof but it was a Priviledge granted only to one part of them even the Family of Aaron And these are the Persons in whom he makes his Instance Thus God distributes Dignity and Preeminence in the Church as he pleaseth Not all the posterity of Abraham but only those of Levi were set apart to receive Tithes and not all the posterity of Levi but only the Family of Aaron did receive the Priesthood And this Order of his Soveraign pleasure God required of them all to submit unto and acquiesce in Numb 16. 9 10. And it is a dangerous thing out of Envy pride or Emulation to transgress the Bounds of
that Interpreter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quid adhuc quid amplius opus erat esset necessarium fuit What need was there yet or moreover Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherefore ad quid to what purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oriri Beza Exoriri Surgere vul Lat. Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should arise Oriri properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in or after the likeness of Melchisedec Secundum ordinem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et non secundum ordinem Aaron dici Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is rendred in the Translation in the Polyglot Sed dixit but he said it shall be or he shall be in the likeness of Aaron Dixisset antem which regulated by the precedent Interrogation gives us the true sence of the place Suppose there must another Priest arise yet if Perfection had been by the Levitical Priesthood he would have said that he should be of the Order of Aaron VER 11. If therefore Perfection were by the Levitical Priesthood for under it the People Received the Law what farther need was there that another Priest should rise after the Order of Melchisedec and not be called after the Order of Aaron The first thing in the words is the Introduction of the ensuing Discourse and Argument in those particles of Inference 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if therefore If things be as we have declared He had a peculiar Scope and Design in all those things These he is now introducing The Improvement of his whole preceding Discourse and the whole Mystery of the Priesthood of Melchisedec he will now make an Application of unto the great cause he had in hand He hath proved by all sorts of Arguments that the Priesthood of Melchisedec was Superiour unto that of Aaron Before he had evinced that there was to be another Priest after his Order and this Priest must of necessity be greater than all those who went before him of the Tribe of Levi in as much as he was so by whom he was represented before the Institution of that Priesthood Now he will let the Hebrews know whither all these things do tend in particular and what doth necessarily follow from and depend upon them This he lays the Foundation of in this Verse and declares in those following And that they might consider how what he had to say was educed from what he had before proved he introduceth it with these Notes of Inference 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if therefore And to comprehend the meaning of these words in general with the Design of the Apostle in them we may observe 1. That his Reasoning in this case is built upon a Supposition which the Hebrews could not deny And this is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Perfection or Consummation is the end aimed at in the Priesthood of the Church That Priesthood which perfects or consummates the People in order unto their acceptance with God and future enjoyment of him their present Righteousness and future Blessedness is that which the Church stands in need of and cannot rest till it comes unto That Priesthood which doth not do so but leaves Men in an imperfect unconsummate estate whatever Use it may be of for a season yet cannot it be perpetual unto the exclusion of another For if so either God had not designed to consummate his people or he must do it some other way and not by a Priesthood The first is contrary to the Truth and Faithfulness of God in all his Promises yea would make all Religion vain and ludicrous For if it will never make Men perfect to what end doth it serve or what must do so in the room thereof That this should be done any other way than by a Priesthood the Hebrews did neither expect nor believe For they knew full well that all the ways appointed by the Law to make attonement for sin to attain Righteousness and Acceptance with God depended on the Priesthood and the Services of it in Sacrifices and other parts of Divine Worship If therefore the Apostle proves that Perfection could not be attained by nor under the Levitical Priesthood it necessarily follows that there must be some more Excellent Priesthood remaining as yet to be introduced This therefore he undeniably evinceth by this consideration For 2. Look unto the Levitical Priesthood in the days of David and Solomon Then was that Order in its height and at its best then was the Tabernacle first and afterwards the Temple in their greatest Glory and the Worship of God performed with the greatest Solemnity The Hebrews would grant that the Priesthood of Levi could never arise to a higher pitch of Glory nor be more Useful than it was in those days Yet saith he it did not then consummate the Church Perfection was not then attainable by it This the Jews might deny and Plead that they desired no more Perfection than what was in those days attained unto Wherefore our Apostle proves the contrary namely that God designed a Perfection or Consummation for his Church by a Priesthood that was not then attained This he doth by the Testimony of David himself who Prophesied and fore-told that there was to be another Priest after the Order of Melchisedec For if the Perfection of the Church was all that God ever aimed at by a Priesthood if that were attained or attainable by the Priesthood in David's time to what End should another be promised to be raised up of another Order To have done so would not have been consistent with the Wisdom of God nor the Immutability of his Counsel For unto what purpose should a new Priest of another Order be raised up to do that which was done before Wherefore 3. The Apostle obviates an Objection that might be raised against the sence of the Testimony produced by him and his Application of it For it might be said that after the Institution of the Levitical Priesthood there was yet mention of another Priest to rise it might be some Eminent Person of the same Order such a one as Joshua the Son of Josedec after the Captivity who was eminently Serviceable in the House of God and had eminent Dignity thereon Zech. 3. 4 5 6 7. So that the defect supposed might be in the Persons of the Priests and not in the Order of the Priesthood This the Apostle obviates by declaring that if it had been so he would have been called or spoken of as one of the Order of Aaron But whereas there were two Orders of the Priesthood the Melchisedecian and Aaronical it is expressely said that this other Priest should be of the former and not of the latter 4. He hath yet a farther Design which is not only to prove the Necessity of another Priest and Priesthood but thereon also a Change and an Abrogation of the whole Law of Worship under the Old Testament Hence he here introduceth the mention of the Law as that which was given at the same time with
Change of the Priesthood as that which was proved before and an Inference from thence unto a Necessity of the change of the Law The Priesthood being changed that is the Priesthood of Levi appointed and exercised under the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translato mutato so some read transferred translated some changed The former do not reach the whole sence intended For the Office of the Priesthood may be transferred from one Person to another one Family unto another yea one Tribe unto another and yet the Priesthood as to the kind and nature of it continue the same This our Apostle afterwards mentions ver 13 14. as a part of his Argument to prove the Priesthood it self to be changed But this it doth not absolutely seeing it is possible that the Office may be transferred from one Tribe unto another and yet not be changed as unto its Nature But the Proof lies in this That Moses in the Institution of the Priesthood made no mention of the Tribe of Judah and therefore if that Office be transferred unto that Tribe it must be of another kind than that before Instituted And on this Supposition that which he intends to prove follows evidently upon the Translation of the Priesthood For all the Sacred Services and Worship which the Law required were so confined or at least had that respect unto the Levitical Priesthood as that no part of it no Sacred Duty could be performed on a Supposition of taking away the Priesthood from that Tribe and Family For whereas the whole of their Worship consisted in the Service and Sacrifices of the Tabernacle God had appointed that whosoever did draw nigh unto the performance of any of these Services that was not of the Seed of Aaron should be cut off and destroyed Wherefore upon a Supposition of the ceasing or changing of the Priesthood in that Family the whole Law of Ordinances became Unpracticable Useless and lost its Power especially seeing there was no Provision made in the Law it self for a Priesthood in any other Tribe Besides such was the contexture of the Law and such the Sanction of it Cursed is he who continueth not in all things written in the Law to do them that if any thing be taken out of it if its Order be disturbed if any Alteration be made or any Transgression be dispensed withal or exempted from the Curse the whole Fabrick must of Necessity fall unto the Ground But yet it is not a meer transferring of the Priesthood from one Tribe unto another that is here intended by the Apostle For there is such a change of the Priesthood as there is of the Law But the change of the Law was an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a disanulling or abolishing as is affirmed ver 18. Such therefore must the change of the Priesthood be and so it was The Priesthood was changed in that one kind of it was utterly abolished and another introduced So was the Levitical Priesthood changed as that the other Priest which came with his Office in the room thereof could not be called or said to be after the Order of Aaron but was of another kind Typed out by Melchisedec It may therefore be enquired on what Grounds this Priesthood was to be so abolished or how it appears that so it is and by what means it was actually taken away That it was so to be abolished the Apostle proves 1. Because before the Institution of that Priesthood there was another far more Excellent namely that of Melchisedec 2. That the Holy Ghost had declared that the Introduction of that more Excellent Priesthood for a Season was to prefigure and represent another Priesthood that was afterwards to be established And this could not be that of Levi seeing God doth not make use of that which is more Excellent to figure or represent that which is Inferiour thereunto Another Priesthood therefore must arise and be granted unto the Church in answer unto that Type 3. That it was impossible that this new Priest after the Order of Melchisedec should be consistent with that of Levi or that it shoudl be continued after that was brought in For 1. He was to be of another Tribe as he immediately proves 2. Because his Priesthood and Sacrifice were to be of another kind than that of Levi which he demonstrates at large in the ensuing Chapters 3. Because on the other hand the Priesthood of Aaron 1. Could never Accomplish and Effect the true and proper Ends of the Priesthood which the Church stood in need of and without which it could not be Consummate And 2. Was in its own Nature Offices Works and Duties inconsistent with any Priesthood that was not of its own Order It must therefore be abolished It may therefore be enquired how the Priesthood was changed or that of the House of Levi taken away And I say as the Apostle directs it was done by the Appointment of God For his Introduction of another Priest when it was actually accomplished had the force of a Repealing law The Institution of the former was abrogated thereby without any other Constitution For as unto its Use it did hence cease of it self It had no more to do its work was at an end and its Services of no Advantage to the Church For the Sign of what is to come is set aside when the thing signified is brought in and ceaseth to be a Sign Yea the continuance of it would give a Testimony against it self And as to its Right this new Institution of God applyed by his own Authority unto it in its proper Season took it away 2. The Application of the Authority of God in the Institution of a new Priesthood to take away the old was made by the Holy Ghost in the Revelation of the will of God by the Gospel wherein the ceasing of it was declared And sundry things may be observed concerning this abolishing of it 1. Notwithstanding the great and many provocations of them by whom it was exercised and discharged yet God took it not away until it had accomplished the End whereunto it was designed Neither the wickedness of the People nor of the Priests themselves could provoke the Lord to revoke his Institution until the appointed End of it was come And it is no small part of the Blindness of the present Jews to think that God would so utterly abolish his own Ordinance as they must acknowledge he hath done if he would have it to be of any longer Use in the Church For 1600 Years they have not had any Priest among them nor is it possible they should according unto the Law if they were actually restored unto their own pretended Right in Canaan For they have utterly lost the Distinction of Tribes among them nor can any of them in the least pretend that they are of the linage of the Priests And for any one to Usurp that Office who is not lineally Descended from Aaron they own to be an Abomination As therefore they
this very Law of Exception doth sufficiently prove the Liberty of all others For the words of it are Every Daughter that possesseth an Inheritance in any Tribe of the Children of Israel shall be Wife unto one of the Family of the Tribe of her Father that the Children of Israel may enjoy every one the Inheritance of their Father Numb 36. 8. Both the express limitation of the Law unto those who possessed Inheritances and the Reason of it for the preservation of the Lots of each Tribe entire as ver 3 4. manifest that all other were at liberty to Marry any Israelite be he of what Tribe soever And thus both the Genealogies of Matthew and Luke one by a Legal the other by a Natural line were both of them from the Tribe of Judah and Family of David So It pleaseth God to give sufficient Evidence unto the accomplishment of his Promise 2. For the manner of the proceeding of the Lord Christ from that Tribe the Apostle expresseth it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He sprang 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is usually taken in an active sence to cause to rise Mat. 5. 45. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he causeth his Sun to rise And sometimes it is used Neutrally for to rise and so as some think it peculiarly denotes the rising of the Sun in distinction from the other Planets Hence is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the East from the rising of the Sun So the coming of our Lord Jesus Christ is called the rising of the Sun of Righteousness with healing in his wings Mal. 4. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 1. 78. The day-spring from on high Thus did the Lord Christ arise in the light and glory of the Sun a light to lighten the Gentiles and the Glory of his People Israel But the word is used also to express other springings as of Water from a Fountain or a Branch from the Stock And so it is said of our Lord Jesus that he should grow up as a tender Plant and as a Root out of a dry Ground Isa. 53. 2. A Rod out of the Stem and a Branch out of the Roots of Jesse Chap. 11. 1. Hence he is frequently called the Branch and the Branch of the Lord Isa. 4. 2. Jer. 23. 5. Chap. 33. 15. Zech. 3. 8. Chap 6. 12. But the first which is the most proper sense of the words is to be regarded he arose eminently and illustriously from the Tribe of Judah Having laid down this Matter of Fact as that which was evident and on all hands confessed he observes upon it that of that Tribe Moses spake nothing concerning the Priesthood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with reference unto which Tribe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de qua Tribu Being to prove that the Priesthood did no way belong to the Tribe of Judah So that the Introduction of a Priest of that Tribe must necessarily exclude those of the House of Aaron from that Office he appeals unto the Law-giver or rather the Law it self For by Moses not the Person of Moses absolutely is intended as though these things depended on his Authority but it is his Ministry in giving of the Law or his Person only as Ministerially employed in the Declaration of it that our Apostle respects And it is the Law of Worship that is under consideration Moses did record the Blessing of Judah as given him by Jacob wherein the Promise was made unto him that the Shilo should come from him Gen. 49. 10. And this same Shilo was also to be a Priest But this was a Promise before the Law and not to be accomplished until the expiration of the Law and belonged not unto any Institution of the Law given by Moses Wherefore Moses as the Law-giver when the Office of the Priesthood was Instituted in the Church and confirmed by especial Law or Ordinance spake nothing of it with respect unto the Tribe of Judah For as in the Law the first Institution of it was directly confined unto the Tribe of Levi and House of Aaron so there is not in all the Law of Moses the least intimation that on any Occasion in any future Generations it should be translated unto that Tribe Nor was it possible without the alteration and abolition of the whole Law that any one of that Tribe should once be put into the Office of the Priesthood The whole worship of God was to cease rather than that any one of the Tribe of Judah should Officiate in the Office of the Priesthood And this silence of Moses in this matter the Apostle takes to be a sufficient Argument to prove that the legal Priesthood did not belong nor could be transferred unto the Tribe of Judah And the Grounds hereof are resolved into this general Maxime that whatever is not revealed and appointed in the Worship of God by God himself is to be considered as nothing yea as that which is to be rejected And such he conceived to be the Evidence of this Maxime that he chose rather to Argue from the silence of Moses in general than from the particular Prohibition that none who was not of the Posterity of Aaron should approach unto the Priestly Office So God himself condemneth some Instances of false VVorship on this Ground that he never appointed them that they never came into his Heart and thence aggravates the sin of the People rather than from the particular Prohibition of them Jer. 7. 31. VVherefore Divine Revelation gives Bounds positively and negatively unto the Worship of God VER 15 16 17. THat the Aaronical Priesthood was to be Changed and consequently the whole Law of Ordinances that depended thereon and that the Time wherein this Change was to be made was now come is that which is designed unto Confirmation in all this Discourse And it is that Truth whereinto our Faith of the Acceptance of Evangelical Worship is resolved For without the removal of the Old there is no place for the New This therefore the Apostle now fully confirmes by a Recapitulation of the force and sum of his preceding Arguments 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And it is yet far more evident for that after the Similitude of Melchisedec there ariseth another Priest who is made not after the Law of a carnal Commandement but after the power of an Endless Life For he Testifieth thou art a Priest for ever after the Order of Melchisedec There are four things to be considered in these words 1. The manner of the Introduction of this new Argument declaring its especial force with the weight that the Apostle lays upon it And it is yet far more Evident 2. The Medium or Argument it self which he insists upon which is that from what he had already proved there was another Priest to arise after the Similitude of Melchisedec 3. The Illustration of this Argument in an Explication of the wayes and means whereby this Priest arose declared both negatively and positively Who is made not after the Law
evidence of his Glory and Power as introduced him against all Opposition For when the appointed time is come wherein the Decrees of God shall bring forth and his Counsel be accomplished all Difficulties though appearing insuperable shall vanish and disappear Zech. 4. 6 7. 4. The Nature of his Priesthood is declared in its Resemblance unto that of Melchisedec 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Apostle intendeth not to express the words of the Psalmist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he constantly renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according unto the Order but he respects the whole Conformity that was between Melchisedec and our Lord Jesus Christ in the instances which he had before insisted on For whereas God had ordered all things in the Scripture concerning Melchisedec that he might be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 3. made like unto the Son of God he is said to arise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the likeness or similitude of Melchisedec For every Similitude is mutual one thing is as like unto another as that is unto it This therefore is evident that there was to be another Priest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meerly another but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one of another Stock and Race and a Priest he was to be after the Similitude of Melchisedec and not so much as after the Similitude of Aaron The arising of Christ in his Offices puts an end unto all other things that pretend an usefulness unto the same end with them When he arose as a King he did not put an end unto the Office and Power of Kings in the World but he did so unto the Typical Kingdoms over the Church as he did to the Priesthood by arising as a Priest And when he ariseth spiritually in the Hearts and Consciences of Believers an end is put unto all other things that they might before look for life or Righteousness or Salvation by VER 16. This Verse containeth an Illustration and Confirmation of the foregoing Assertion by a Declaration of the way and manner how this other Priest who was not of the Seed of Aaron should come unto that Office And this was necessary also for the prevention of an Objection which the whole Discourse was obnoxious unto For it might be said that whatever was affirmed concerning another Priest yet there was no way possible whereby any one might come so to be unless he were of the Family of Aaron All others were expressely excluded by the Law Nor was there any way or means ordained of God any especial Sacrifice instituted whereby such a Priest might be dedicated and initiated into his Office In prevention of this Objection and Confirmation of what was before declared the Apostle adds Who was made not after the Law of a Carnal Commandment but after the Power of an Endless Life The words declare 1. That this Priest was made so and 2. How he was made so both negatively and positively 1. He was made so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Priest was made or who was made a Priest The force of this Expression hath been explained on Chap. 3. 2. and Chap. 5. 5. The Lord Christ did not meerly on his own Authority and Power take this Office upon himself He became so he was made so by the Appointment and Designation of the Father Nor did he do any thing in the whole work of his Mediation but in Obedience unto his Command and in compliance with his Will For it is the Authority of God alone which is the Foundation of all Office Duty and Power in the Church Even what Christ himself is and was unto the Church he is and was so by the Grace and Authority of God even the Father By him was he sent his will did he perform through his Grace did he die by his Power was he exalted and with him doth he intercede What Acts of God in particular do concur unto the constitution of this Office of Christ and to the making him a Priest have been declared before 2. The manner of his being made a Priest is expressed Negatively 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not after or not according unto the Law of a Carnal Commandment Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Law of Bodily Commandments It is unquestionable that the Apostle by this Expression intendeth in the first place the Law of the Levitical Priesthood or the way and manner whereby the Aaronical Priests were first called and vested with their Office and then any other Law Constitution Rule or Order of the same kind He was made a Priest neither by that Law nor any other like unto it And two things we must enquire into 1. Why the Call of the Aaronical Priests is said to be after the Law of Commandment 2. Why this Commandment is said to be Fleshly 1. For the first we may observe that the whole Law of Worship among the Jews is called by our Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes. 2. 15. The Law of Commandments in Ordinances And it is so called for two Reasons 1. Because Commands were so multiplyed therein that the whole Law was denominated from them Hence it became 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Yoke hardly to be born if not altogether intolerable Acts 15. 10. 2. Because of that Severity wherewith Obedience was exacted A Command in its formal Notion expresseth Authority and the multiplication of them Severity And both these God designed to make Eminent in that Law whence it hath this denomination a Law of Commandments Hereof the Law of the constitution of the Office of the Priesthood and the Call of Aaron thereunto was a part and he was therefore made a Priest by the Law of Commandments that is by a Preceptive Law as a part of that System of Commands wherein the whole Law consisted See this Law and all the Commands of it Exod. 28. throughout 2. Why doth the Apostle call this Commandment Carnal or Fleshly Answ. It may be on either of these three Accounts 1. With respect unto the Sacrifices which were the principal part of the consecration of Aaron unto his Office And these may be called Fleshly on two Accounts 1. Because of their Subject-matter they were Flesh or the Bodies of Beasts as the Syriack reads these words the Commandment of Bodies that is of Beasts to be Sacrificed 2. In themselves and their Relation unto the Jewish State they reached no further than the purifying of the Flesh. They Sanctified unto the Purifying of the Flesh as the Apostle speaks Chap. 9. 13. And thus the whole Commandment should be denominated from the principal Subject-matter or the Offering of Fleshly Sacrifices unto the Purifying of the Flesh. 2. It may be called Carnal because a Priesthood was Instituted thereby which was to be continued by Carnal Propagation only the Priesthood appointed by that Law was confined unto the Carnal Seed and Posterity of Aaron wherein this other Priest had no Interest 3. Respect may be
had unto the whole System of those Laws and Institutions of Worship which our Apostle as was also before observed calls Carnal Ordinances imposed unto the Time of Reformation Chap. 9. 10. They were all Carnal in opposition unto the Dispensation of the Spirit under the Gospel and the Institutions thereof None of these ways was the Lord Christ made a Priest He was not dedicated unto his Office by the Sacrifice of Beasts but Sanctified himself thereunto when he Offered himself through the Eternal Spirit unto God and was consummate in his own Blood He was not of the Carnal Seed of Aaron nor did nor could claim any Succession unto the Priesthood by virtue of an Extraction from his Race And no constitution of the Law in general no Ordinance of it did convey unto him either Right or Title unto the Priesthood It is therefore Evident that he was in no sense made a Priest according to the Law of a Carnal Commandment neither had he either Right Power or Authority to exercise the Sacerdotal Function in the observation of any Carnal Rites or Ordinances whatever And we may observe That what seemed to be wanting unto Christ in his entrance into any of his Offices or in the Discharge of them was on the account of a greater Glory Aaron was made a Priest with a great outward Solemnity The Sacrifices which were Offered and the Garments he put on with his visible separation from the rest of the People had a great Ceremonial Glory in them There was nothing of all this nor any thing like unto it in the Consecration of the Lord Christ unto his Office But yet indeed these things had no Glory in comparison of that excelling Glory which accompanied those invisible Acts of Divine Authority VVisdom and Grace which communicated his Office unto him And indeed in the VVorship of God who is a Spirit all outward Ceremony is a diminution and debasement of it Hence were Ceremonies for Beauty and Glory multiplyed under the Old Testament but yet as the Apostle shews were all but Carnal But as the sending of Christ himself and his Investiture with all his Offices were by Secret and Invisible Acts of God and his Spirit so all Evangelical VVorship as to the Glory of it is Spiritual and Internal only And the removal of the Old Pompous Ceremonies from our VVorship is but the taking away of the Veil which hindred from an insight and entrance into the Holy place 2. The way and manner whereby the Lord Christ was made a Priest is expressed positively 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But according unto the Power of an indissoluble Life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes an Opposition between the way rejected and this asserted as those which were not consistent He was not made a Priest that way but this How is Christ then made a Priest according to the Power of an endless Life That is saith one in his Paraphrase installed into the Priesthood after his Resurrection VVhat is meant by installed I well know not It should seem to be the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Consecrated Dedicated Initiated And if so this Exposition diverts wholly from the Truth For Christ was installed into his Office of Priesthood before his Resurrection or he did not Offer himself as a Sacrifice unto God in his Death and Blood-shedding And to suppose that the Lord Christ discharged and performed the principal Act of his Sacerdotal Office which was but once to be performed before he was installed a Priest is contradictory to Scripture and Reason it self Ideo ad vitam im mortalem perductus est ut in aeternum sacrdos noster esset He was therefore brought unto an Immortal Life that he might be our Priest for ever saith another But this is not to be made a Priest according to the Power of an endless Life If he means that he might always continue to be a Priest and to execute that Office always unto the consummation of all things what he says is true but not the sence of this place but if he means that he became Immortal after his Resurrection that he might be our Priest and abide so for ever it excludes his Oblation in his Death from being a proper Sacerdotal Act which that it was I have sufficiently proved elsewhere against Crellius and others Some think that the endless life intended is that of Believers which the Lord Christ by virtue of his Priestly Office confers upon them The Priests under the Law proceeded no further but to discharge Carnal Rites which could not confer Eternal life on them for whom they Ministred But the Lord Christ in the Discharge of his Office procureth Eternal Redemption and Everlasting life for Believers And these things are true but they comprise not the meaning of the Apostle in this place For how can Christ be made a Priest according to the Power of that Eternal Life which he confers on others For the comparison and opposition that is made between the Law of a Carnal Commandment whereby Aaron was constituted a Priest and the Power of an endless Life whereby Christ was made so do Evidence that the making of Christ a Priest not absolutely which the Apostle treats not of but such a Priest as he is was the Effect of this endless Life VVherefore the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the indissoluble Life here intended is the life of Christ himself Hereunto belonged or from hence did proceed that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Power whereby he was made a Priest And both the Office it self and the Execution or Discharge of it are here intended And as to the Office it self this Eternal or endless life of Christ is his life as the Son of God Hereon depends his own Mediatory life for ever and his conferring of Eternal life on us John 5. 26 27. And to be a Priest by virtue of or according unto this Power stands in direct opposition unto the Law of a Carnal Commandment It must therefore be enquired how the Lord Christ was made a Priest according unto this power And I say it was because thereby alone he was rendred meet to discharge that Office wherein God was to redeem his Church with his own Blood Acts 20. 28. By Power therefore here both meetness and ability are intended And both these the Lord Christ had from his Divine Nature and his endless life therein Or it may be the Life of Christ in his Humane Nature is intended in opposition unto those Priests who being made so by the Law of a Carnal Commandment did not continue in the Discharge of their Office by reason of Death as our Apostle observes afterwards But it will be said that this Natural life of Christ the life of the Humane Nature was not Endless but had an End put unto it in the Dissolution of his Soul and Body on the Cross. I say therefore this life of Christ was not absolutely the life of the Humane Nature considered separately from his
moment of his being a Priest he abode so alwaies without interruption or intermission This is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He in his own Person abideth Nor doth the Apostle say that he did not dye but only that he abideth alwaies 3. It followeth from hence that he hath an unchangeable Priesthood A Priesthood subject to no change or alteration that cannot pass away But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sacerdotium successivum per successionem ab uno alteri traditum Such a Priesthood as which when one hath attained it abideth not with him but he delivereth over unto another as Aaron did his unto Eleazar his Son or it falls unto another by some Right or Law of Succession A Priesthood that goes from hand to hand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Priesthood that doth not passe from one unto another And this the Apostle seems directly to intend as is evident from the Antithesis The Priests after the Order of Aaron were many and that by reason of death Wherefore it was necessary that their Priesthood should pass from one to another by Succession So that when one received it he that went before him ceased to be a Priest And so it was either the Predecessors were taken off by death or on any other just occasion as it was in the case of Abiathar who was put from the Priests Office by Solomon 1 King 2. 27. How beit our Apostle mentions their going off by death only because that was the ordinary way and which was provided for in the Law With the Lord Christ it was otherwise He received his Priesthood from none Although he had sundry Types yet he had no Predecessor And he hath none to succeed him nor can have any added or joyned unto him in his Office The whole office of the Priesthood of the Covenant and the entire administration of it are confined unto his Person There are no more that follow him than went before him The Expositors of the Roman Church are greatly perplexed in the reconciling of this Passage of the Apostle unto the present Priesthood of their Church And they may well be so seeing they are undoubtedly irreconcileable Some of them say that Peter succeeded unto Christ in his Priesthood as Eleazar did unto Aaron So Ribera some of them deny that he hath any Successor properly so called Successorem non habet nec it a quisquam Catholicus loquitur si bene circumspectè loqui velit saith Estius But it is openly evident that some of them are not so circumspect as Estius would have them but do plainly affirm that Peter was Christs Successor A Lapide indeed affirms that Peter did not succeed unto Christ as Eleazar did unto Aaron because Eleazar had the Priesthood in the same degree and dignity with Aaron and so had not Peter with Christ. But yet that he had the same Priesthood with him a Priesthood of the same kind he doth not deny That which they generally fix upon is that their Priests have not another Priesthood or offer another Sacrifice but are Partakers of his Priesthood and minister under him and so are not his Successors but his Vicars which I think is the worst composure of this difficulty they could have thought upon For 1. This is directly contrary unto the words and design of the Apostle For the Reason he assigns why the Priesthood of Christ doth not passe from him unto any other is because he abides himself for ever to discharge the Office of it Now this excludes all subordination and conjunction all Vicars as well as Successors unless we shall suppose that although he doth thus abide yet is he one way or other disabled to discharge his Office 2. The Successors of Aaron had no more another Priesthood but what he had than it is pretended that the Roman Priests have no other Priesthood but what Christ had Nor did they offer any other Sacrifice than what he offered as these Priests pretend to offer the same Sacrifice that Christ did So that still the case is the same between Aaron and his Successors and Christ and his Substitutes 3. They say that Christ may have Substitutes in his Office though he abide a Priest still and although the office still continue the same unchangeable So God in the Government of the world makes use of Judges and Magistrates yet is himself the Supreme Rector of all But this Pretence is vain also For they do not substitute their Priests unto him in that which he continueth to do himself but in that which he doth not which he did indeed and as a Priest ought to do but now ceaseth to do for ever in his own Person For the principal Act of the Sacerdotal Office of Christ consisted in his Oblation or his offering himself a Sacrifice of a sweet smelling savour unto God This he did once and ceaseth for ever from doing so any more But these Priests are assigned to offer him in Sacrifice every day as partakers of the same Priesthood with him which is indeed not to be his Substitutes but his Successors and to take his Office out of his hand as if he were dead and could henceforth discharge it no more For they do not appoint Priests to intercede in his room because they grant he continueth himself so to do but to offer Sacrifice in his stead because he doth so no more Wherefore if that be an Act of Priesthood and of their Priesthood as is pretended it is unavoidable that his Priesthood is passed from him unto them Now this is a blasphemous Imagination and directly contrary both unto the words of the Apostle and the whole Design of his Argument Nay it would lay the advantage on the other side For the Priests of the Order of Aaron had that Priviledge that none could take their Office upon them nor officiate in it whilst they were alive But although Christ abideth for ever yet according unto the sense of these men and their practice thereon he stands in need of others to officiate for him and that in the principal part of his Duty and Office For Offer himself in Sacrifice unto God he neither now doth nor can seeing henceforth he dieth no more This is the work of the Mass-Priests alone who must therefore be honoured as Christs Successors or be abhorred as his Murderers for the Sacrifice of him must be by blood and death The Argument of the Apostle as it is exclusive of this Imagination so it is cogent unto his purpose For so he proceedeth That Priesthood which changeth not but is alwaies vested in the same Person and in him alone is more excellent than that which was subject to change continually from one hand unto another For that Transmission of it from one unto another was an effect of weakness and Imperfection And the Jews grant that the frequency of their change under the second Temple was a Token of Gods displeasure But thus it was with the Priesthood of
re praeteritâ loquatur Respons ad cap. x. But as Beza very well observes the Apostle had before mentioned the one offering of Christ as already perfected and compleated Chap. 7. 27. He cannot therefore speak of it now but as that which was past and here he only shews how necessary it was that he should have himself to offer and so to offer himself as he had done And from these words we may observe 1. That there was no salvation to be had for us no not by Jesus Christ himself without his Sacrifice and Oblation It was of necessity that he should have somewhat to offir as well as those Priests had of old according to the Law Some would have it that the Lord Christ is our Saviour because he declared unto us the way of salvation and gave us an example of the way whereby we may attain it in his own personal obedience But whence then was it of necessity that he must have somewhat to offer unto God as our Priest that is for us For this belongeth neither unto his Doctrine nor Example And it was necessary that he should have somewhat to offer in answer unto those Sacrifices of old which were offered for the expiation of sin Nor would our salvation be otherwise effected by any other Acts or Duties of our High Priest For the Church could not be saved without taking away the guilt of sin And the whole design of the Priests and Sacrifices of old was to teach and instruct the Church how alone this might be performed And this was only by making atonement for it by Sacrifice wherein the Beast sacrificed did suffer in the room of the Sinner and did by Gods institution bear his iniquity And this our Apostle hath respect unto and the realizing of all those Typical Representations in Christ without which his whole discourse is useless and vain Wherefore there was no other way for our salvation but by a real propitiation or atonement made for our sins And whosoever looketh for it otherwise but in the faith and virtue thereof will be deceived 2. As God designed unto the Lord Christ the work which he had to do so he provided for him and furnished him with whatever was necessary thereunto Somewhat he must have to offer And this could not be any thing which was the matter of the Sacrifices of the Priests of old For all those Sacrifices were appropriated unto the discharge of the Priesthood And besides they were none of them able to effect that which he was designed to do Wherefore a body did God prepare for him as is declared at large Chap. 10. 1 2 3 4 5 6 7 8 c. 3. The Lord Christ being to save the Church in the way of Office he was not to be spared in any thing necessary thereunto And in conformity unto him 4. Whatever state or condition we are called unto what is necessary unto that state is indispensibly required of us So is Holiness and Obedience required unto a state of Reconciliation and Peace with God VER IV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VUl. Lat. si esset super terram all others in terra to the same purpose Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even also he should not be a Priest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Vulgar omits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and renders the words cum essent qui offerrent Rhem. Whereas there were who did offer The Syriack agrees with the Original Manentibus illis Sacerdotibus quum sint alii Sacerdotes In the preceding Discourses the Apostle hath fully proved that the Introduction of this new Priesthood under the Gospel had put an end unto the old and that it was necessary so it should do because as he had abundantly discovered in many instances it was utterly insufficient to bring us unto God or to make the Church-State perfect And withall he had declared the nature of this new Priesthood In particular he hath shewed that although this High Priest offered his great expiatory Sacrifice once for all yet the consummation of this Sacrifice and the derivation of the Benefits of it unto the Church depended on the following discharge of his Office with his personal state and condition therein For so was it with the High Priest under the Law as unto his great Anniversary Sacrifice at the Feast of Expiation whose efficacy depended on his entrance afterwards into the holy place Wherefore he declares this state of our High Priest to be spiritual and heavenly as consisting in the Ministry of his own Body in the Sanctuary of Heaven Having fully manifested these things unfolding the mystery of them he proceeds in this Verse to shew how necessary it was that so it should be namely that he should neither offer the things appointed in the Law nor yet abide in the state and condition of a Priest here on earth as those other Priests did In brief he proves that he was not in any thing to take on him the Administration of holy things in the Church according as they were then established by Law For whereas it might be objected If the Lord Christ was an High Priest as he pleaded why then did he not administer the holy things of the Church according to the duty of a Priest To which he replies That so he was not to do yea a supposition that he might do so was inconsistent with his Office and destructive both of the Law and the Gospel For it would utterly overthrow the Law for one that was not of the Line of Aaron to officiate in the holy place and God had by the Law made provision of others that there was neither room nor place for his Ministry And the Gospel also would have been of no use thereby seeing the Sacrifice which it is built upon would have been of the same nature with those under the Law This the Apostle confirms in this Verse For indeed if he were on earth he should not be a Priest seeing that there are Priests that offer Gifts according to the Law The words are an Hypothetical Proposition with the Reason or Confirmation of it The Proposition is in the former part of the Verse For if indeed he were on the earth he should not be a Priest Hereof the remainder of the words is the Reason or Confirmation Seeing that there are Priests that offer Gifts according unto the Law And we may consider first the Causal Connexion For which relates unto what he had discoursed immediately before as introducing a Reason why things ought to be as he had declared He had in sundry instances manifested his present state and condition with the way and manner of the discharge of his Office A Priest he was and therefore he must have somewhat to offer which must be somewhat of his own seeing the Law would not accommodate him with a Sacrifice nor yet the whole Creation the Law having prepossessed unto its own use all that was clean and fit
A Continuation OF THE EXPOSITION OF THE EPISTLE OF Paul the Apostle TO THE HEBREWS Viz. ON THE Sixth Seventh Eighth Ninth and Tenth Chapters WHEREIN Together with the Explication of the Text and Context The Priesthood of Christ as Typed by those of Melchisedek and Aaron with an Account of their distinct Offices The Nature and Efficacy of the Sacrifice of Christ as Typed by all the Sacrifices of the Law The Erection of the Tabernacle according to the Heavenly Pattern with the Institution of all its Utensils and Services their especial Signification and End The Nature and Differences of the Two Covenants the Old and the New with the preference of the latter above the former The Reasons and Necessity of the taking away and Abolishing of the Old Legal Worship annexed unto the Covenant of Sinai the Means whereby it was removed The Glorious Administration of the Mediatory Office of Christ in Heaven and sundry other Evangelical Truths of the highest Importance WITH The Duty of Believers in hearing the Word in Times of Trial and Persecution the Means and danger of Apostacy from the Profession of the Gospel Are Declared Explained and Confirmed As also The Pleas of the Jews for the Continuance and Perpetuity of their Legal Worship with the Doctrine of the principal Writers of the Socinians about these things are Examined and Disproved By J. Owen D. D. John 5. 39. Search the Scriptures LONDON Printed for Nathaniel Ponder at the Sign of the Peacock in the Poultry near the Church 1680. THE PREFACE TO THE READER I have so fully in my former Discourses on this subject declared the general design scope and end of this Epistle the proper way and means of its Interpretation with the method of the present Exposition which is the same throughout that I shall not at all here detain the Reader with a renewed Declaration of any of them Onely some few things which immediately concern that part of the Exposition which is now presented unto him and my labour therein may be mentioned as I suppose unto some usefulness 1. And it may not be amiss in the first place to take notice of an Objection the present endeavour seems liable and obnoxious unto and this is the Unseasonableness of it We live in times that are fortifyed against the use of Discourses of this nature especially such as are so long and bulky The world and the minds of men therein are filled with disorder and confusion and the most are at their wits end with looking after the things that are come and coming on the Earth They have enough to do in hearing telling and reading real or pretended News of publick affairs so as to divert them from ingaging their time and industry in the perusal and study of such discourses Besides there is not any thing in this now published to condite it unto the Palate of the present Age in personal contests and reflections in pleading for or against any party of men or especial way in the profession of Religion only the fundamental Truths of the Gospel are occasionally contended for These and the like considerations might possibly in the judgment of some have shut up this whole discourse in darkness upon the account of its being unseasonable I shall briefly acquaint the Reader with what Relieved me against this objection and gave me satisfaction in the publishing of this part of the Exposition after it was finished For I could not but remember that the times and seasons where in the former parts of it were published were very little more setled and quiet than are these which are now urgent on us yet did not this hinder but they have been of some use and benefit unto the Church of God in this Nation and others also And who knows but this may have the same blessing accompanying of it He who hath supplyed seed to the sower can multiply the seed sown and encrease the Fruits of it And although at present the most are really unconcerned in things of this nature yet not a few from many parts both at home and abroad have earnestly solicited the continuation of the Exposition at least unto that period whereunto it is arrived Besides in labours and endeavours of this nature respect is not had meerly unto the present Generation especially as many are filled with prejudices and causeless enmity against the Author of them We have our selves more benefit and advantage by the writings of sundry persons in former Ages than they received by them who lived in their own days Pascitur in Vivis Livor post Fata quiescit It is therefore the Duty of some in every Age to commit over unto those that shall survive in the Church of God and profession of the Truth their Knowledge in the Mysteries of the Gospel whereby spiritual light may be more and more encreased unto the perfect day On these and the like Considerations I have wholly left these times and seasons in his hand who hath the sole disposal of them and will not so far observe the present blustering Wind and Clouds as not to sow this seed or despair of reaping Fruits thereby 2. The Reader will find no Exercitations prefixed unto this Volume as there are unto the former And this is so fallen out not because there were no things of weight or moment occurring in these Chapters deserving a separate peculiar handling and consideration But for other reasons which made the omission of them necessary and unavoidable For indeed continued informities and weaknesses in my near Approach unto the Grave rendred me insufficient for that labour especially considering what other duties have been and yet are incumbent on me And yet also my Choice was compliant with this Necessity For I found that this part of the Exposition comprizing so many Chapters and those all of them filled with glorious Mysteries and things of the highest importance unto our Faith and Obedience would arise unto a greatness disproportinate unto the former had it been accompanied with the like Exercitations Whereas therefore I foresaw from the beginning that they must be omitted I did treat somewhat more fully of those things which should have been the subject of them than otherwise the nature of an exposition doth require Such are the Person and Office of Melchisedek The nature of the Aaronical Priesthood and of the Priesthood of Christ as typed thereby The framing of the Tabernacle with all its Vessels and Utensils with their use and signification The solemnity of the Covenant made at Sinai with the difference between the two Covenants the Old and the New The manner of the Service of the High Priest on the Day of Expiation with his entrance into the most Holy place The cessation expiration or abrogation of the first Covenant with all the services thereunto belonging with sundry other things of the like importance Whereas therefore these must have been the subject of such Exercitations as might have been prefixed unto this part of the
the place whither he is gone And the way he went was 1 The way of Obedience chap. 5. 8 9. 2 The way of suffering chap. 12. 2. Holiness and the Cross are the two Essential parts of the way whereby our Forerunner entred into Glory 2 That we burden not our selves with any thing that will retard us chap. 12. 1. And we may see whereon the security of the Church doth depend as to the Trials and Storms which it undergoes in this world He that can consider the Opposition that is made unto it in the world the Counsel the Power and the Malice which are ingaged unto its Ruine on the one hand and it s own weakness solitariness helplesness on the other cannot but admire whence it is that it is preserved one moment from destruction There is no proportion between its visible defence and the visible opposition that is made unto it It is Jesus our Forerunner who is within the Vail taking care of all our concerns that is alone our security And what will he not do for us who in the height of his Glory is not ashamed to be esteemed our Forerunner What Love what Grace what Mercy may we not expect from him And When our Hope and Trust enter within the Vail it is Christ as our Forerunner that in opeculiar manner they are to fix and fasten themselves upon An Exposition on the VII CHAPTER of the Epistle to the Hebrews CHAP. VII THERE are almost as many different Analyses given of this Chapter as there are Commentators upon it And sometimes the same Person proposeth sundry of them without a Determination of what he principally adheres unto All of them endeavour to reduce the whole Discourse of the Apostle unto such a Method as they judge most Artificial and Argumentative But as I have else-where Observed the Force of the Apostles Reasonings doth not absolutely depend on any such Method of Arguing as we have framed unto our selves There is something in it more Heavenly and Sublime suited to convey the Efficacy of Spiritual Truth as to the Understanding so to the Will and Affections also For this Reason I shall not insist on the Reducing of this Discourse unto any precise Logical Analysis which none of the Ancients do attempt But whereas those Methods which are proposed by Learned Men whereunto in their Judgment the Apostles Arguing is reducible are onely Diverse and not Contradictory unto one another The Consideration of all or any of them may be of good Use to give Light unto sundry passages in the Context Those who have Laboured herein with most appearance of Accuracy are Piscator and Gomarus My Design being to Examine and Consider all the Apostles Arguings and their Connexions particularly I shall content my self with a plain and obvious Account of the Whole in general The Design of the Apostle in this Chapter is not to declare the Nature or the Exercise of the Priesthood of Christ though the mention of them be occasionally inserted in some passages of it For the Nature of it he had spoken unto Chap. 5 th and Treats of its Use at large Chap. 9 th But it is of its Excellency and Dignity that he Discourseth in this place and that not absolutely neither but in Comparison with the Levitical Priesthood of the Church under the Old Testament As this was directly conducing unto his End so it was incumbent on him in the first place to confirm For if it were not so Excellent it was to no purpose to perswade them to embrace it who were actually in the enjoyment of another This therefore he designeth to prove and that upon Principles avowed by themselves with Light and Evidence taken from what was received and Acknowledged in the Church of the Hebrews from the first Foundation of it After this he manifests abundantly the Excellency of this Priesthood from its Nature and Use also But he was in the first place to evince it from the Faith and Principles of the Ancient Church of Israel which he doth in in this Chapter For he Declares how God had many ways instructed them to expect an alteration of the Levitical Priesthood by the Introduction of another more Useful Efficacious and Glorious the continuance of them both in the Church at the same time being inconsistent Herein was the Authority and Infinite Wisdom of God made manifest in his dealing with the Church of Old By his Authority he obliged them unto a Religious Observance of all those Institutions which he had then appointed this he did unto the last day of the continuance of that State of the Church Mal. 4. 4 5 6. But in his Infinite Wisdom he had before them in them and with them inlaid Instructions for the Church whereby they might see know and believe that they were all to cease and issue in something better afterwards to be introduced So Moses himself in all that he did in the House of God gave Testimony unto what was to be spoken and Declared afterwards Chap. 3. 5. And with Respect unto both of these did that Church greatly miscarry For first in many Ages it could not be brought with any Constancy to submit unto the Authority of God in Obedience unto his Ordinances and Institutions as the whole story of the Old Testament doth declare And now when the time was come wherein they were all to cease under a pretence of adhering to the Authority of God they Rebelled against his Wisdom and refused to consider the Instructions which he had inlaid from first to last concerning their Ceasing and Alteration whereon the Generality of the Church fell and utterly perished This therefore the Apostle Designs here to enlighten them in And this should teach us with what Diligence with what Reverence with what Subjection of Soul and Resignation of our Understandings unto the Will and Wisdom of God all Divine Revelations are to be enquired into So dealt in this Matter the Holy men and Prophets of Old 1 Pet. 1. 10 11. And as for Want hereof the whole Church of the Jews perished at this Season So in all Ages sundry particular Persons did wofully miscarry see Lev. 10. 1 2 3. 2 Sam. 6. 6 7. 1 Chron. 14. 11. And the Want hereof is the Bane of most Churches in the World at this day In Order unto the End mentioned the Apostle in the first place declares that Antecedently unto the giving of the Law and the Institution of the Levitical Priesthood thereby God had without any Respect thereunto given a Typical praefiguration of this Priesthood of Christ in one who was on all Accounts Superiour unto the Levitical Priests when they were afterwards introduced This Sacred Truth which had been hid for so many Ages in the Church and which undeniably manifests the certain future Introduction of another and a better Priesthood is here brought to light and improved by the Apostle As Life and Immortality so all Spiritual Truth was brought to light by the Gospel 2 Tim.
〈◊〉 For and this may respect the Reason why the Apostle affirmed and insisted so much on it that the Lord Christ was a Priest after the Order of Melchisedec For both the Truth saith he of my Assertion and the Necessity of insisting thereon will be sufficiently manifest if you will but consider who this Melchisedec was how he is Represented in the Scripture and what is affirmed of him Or Respect may be had in this word unto the whole preceding Discourse from Chap. 5. ver 11. There he lays the Foundation of it affirming that he had many things to say of this Melchisedec and those such as they would not easily understand unless they diligently applyed their minds unto the knowledge of Divine Mysteries hereof he now designs to give them an Account For this Melchisedec c. But the Connexion is most Natural unto the words immediately preceding and a Reason is given of what was affirmed in them Namely That Jesus was made an High Priest for ever after the Order of Melchisedec Chap. 6. 20. for it was thus with this Melchisedec When Truths in themselves Mysterious and of great Importance unto the Church are asserted or declared it is very necessary that clear Evidence and Demonstration be given unto them that the minds of men be left neither in the dark about their Meaning nor in suspense about their Truth So dealeth our Apostle in the large ensuing confirmation which he establisheth his fore-going Assertion withal The mention of Melchisedec is introduced with the Demonstrative Pronoune 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this It always hath an Emphasis and denotes somewhat eminent in the Subject spoken of mostly in a way of Commendation so ver 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Consider how great a man this was This man of whom is our Discourse The Person spoken of is variously Described 1. By his Name Melchisedec 2. By his Original Office he was a King 3. The place of his Rule or Dominion which was Salem King of Salem 4. By another Office added to the former which principally belongs unto the Design of the Apostle which is described 1. By the Nature of it the Priesthood a Priest 2. By its Object and Author of the most High God 3. By his Actings as a Priest he Blessed Abraham Illustrated 1. By the manner of it he met him 2. By the time of it and its Circumstance when he returned from the slaughter of the Kings 6. By the acknowledgment of his Office made by Abraham he divided unto him the tenth part of all 7. By the Interpretation of his Name the King of Righteousness 8. Of the place of his Reign King of Peace 9. By sundry Properties of his Person gathered out of the Relation of his History in the Scripture without Father without Mother without Pedigree without beginning of days or end of life These Descriptions in all these particulars being given of him there are two things affirmed concerning him 1. That he was made like unto the Son of God 2. That he abideth a Priest continually all which things must be spoken unto For the Person spoken of and Described by his Name Melchisedec I shall in this place say no more of him but what is Necessary for the Understanding of the Text. For I shall not here Examine those Opinions and Disputes concerning him which for the most part have been raised by needless Curiosity the fond and impious imagination of them who would have him some of them to be the Holy Ghost and some of them God even the Father himself have been long since exploded That he was an Angel in Humane Appearance is so contrary to the Design of the Apostle that not many have given Countenance to that Opinion But that he was the Son of God himself in a prelibation of his Incarnation taking upon him the Form of a man as he did afterwards the internal Form and Being in the Personal Union some Learned Men have conjectured and contended Howbeit this also is directly contrary to the Text wherein he is said to be made like unto the Son of God And indeed all such Opinions as make him more than Man are wholly inconsistent with the Design of the Apostle which is to prove that even among men there was a Priest and Priesthood representative of Christ and his Priesthood Superiour to that of the Law which hath nothing of Argument in it if he were more than a Man Besides he lays it down for a certain Principle That every High Priest is taken from among men Chap. 5. 1. And therefore if Melchisedec were an High Priest he was so also Among these who grant him a meer man very many following the Opinion of the Jews contend he was Shem the Son of Noah who was certainly then alive and of great Authority in the World by virtue of his Primogeniture But this also riseth up in Contradiction unto our Apostle beyond all possibility of Reconciliation The Jews who are no further concerned in him but as to what is declared by Moses may safely as to their own Principles though not truly conjecture him to be Shem. But whereas our Apostle affirms that he was without Father without Mother without Genealogy having neither beginning of Days nor end of Life we are not allowed to Interpret these things of him concerning whom most of them are expressely Recorded Nor will it suffice to say that these things indeed are written of him under the Name of Shem but not under the Name of Melchisedec For this were to make the Apostle to lay the weight of so Important an Argument as that in hand and from whence he infers the removal of all the Ancient Legal Institutions out of the Church upon a Niceity and to catch as it were at an Advantage for it Besides let him be called as he will it is his Person in the discharge of his Office which the Apostle speaks of and the things affirmed of him are not true concerning or not truly applicable unto Shem. And we may observe by the way what a blessed effect it is of the Care and Wisdome of God towards the Church that there are so few things in the Scripture that seem to administer occasion unto the Curiosities and Conjectures of Men and of those not any of them needful unto our Faith and Obedience so as that they should receive the least prejudice by our Ignorance of the precise sence of those places The whole is filled with such Depths of Wisdome and Truth as require our Humble Diligent Reverend Careful search into them all the days of our lives But particular Passages Historical or Mystical such as seem to leave room for variety of Conjectures are very few Had they been Multiplyed especially in Matters of any Importance it could not have been avoided but that Religion would have been filled with Fruitless Notions and Speculations And thus it hath fallen out in this Matter of Melchisedec which being veiled or hidden in the Old Testament
and that on purpose that we should know no more of him nor any of his Concerns but what is expressely written all Ages have been fruitlesly exercised yea pestered with such curious Enquiries about him as rise up in direct opposition unto the scope of the Holy Ghost in the Account given concerning him These things therefore are certain and belong unto Faith in this Matter First That he was a meer Man and no more but so for 1. Every High Priest was to be taken from among Men Chap. 5. 1. So that the Son of God himself could not have been a Priest had he not assumed our Nature 2. That if he were more than a man there were no Mystery in it that he is introduced in the Scripture without Father without Mother without Pedigree for none but Men have so 3. Without this Conception of him there is no force in the Apostles Argument against the Jews Secondly That he came not to his Office by the Right of Primogeniture which includes a Genealogy or any other Successive way but was raised up and immediately called of God thereunto For in that respect Christ is said to be a Priest after his Order Thirdly That he had no Successor on the Earth nor could have for there was no Law to constitute an Order of Succession and he was a Priest onely after an extraordinary Call These things belong unto Faith in this Matter and no more Two things every way consistent with the scope and purpose of the Apostle yea Eminently subservient thereunto I shall take leave to add the one as my Judgment the other as a probable Conjecture onely And the first is that although he Lived and Dwelt in Canaan then and afterwards principally possessed by the Posterity of the Son of Cham so called yet he was none of the Seven Nations or People therein that were in the Curse of Noah devoted unto Bondage and Destruction For whereas they were therein by a Spirit of Prophecy Anathematized and cast out of the Church as also devoted unto Destruction God would not raise up among them that is of their Accursed Seed the most glorious Ministry that ever was in the World with respect unto Typical Signification which was all that could be in the World until the Son of God came in his own Person This I take to be true and do somewhat wonder that no Expositors did ever take any Notice of it seeing it is necessary to be granted from the Analogy of Sacred Truth My Conjecture is that he was a Person of the Posterity of Japhet who was principally to be regarded as the Father of the Gentiles that were to be called Noah had Prophesied that God should enlarge the Heart of Japhet or perswade him so as that he should return to dwell in the Tents of Shem Gen. 9. 27. Unto Shem he had before granted the present Blessing of the Covenant in those words Blessed be the Lord God of Shem ver 26. and thereby the bringing forth of the Promised Seed was confined unto his Posterity Hereon among them was the Church of God to be continued and upon the matter confined until the Shilo came unto whom the gathering of the Gentiles was to be in the enlargement of Japhet and his Return to dwell in the Tents of Shem. And whereas the Land of Canaan was designed of God for the seat of the Church in his Posterity he suffered it to be possessed first by the Seed of Cursed Canaan that in their dispossessing and destruction he might give a Representation and Security of the Victory and final Success of the Lord Christ and his Church over all their Adversaries Before this came to pass God as I suppose brought this Melchisedec and some others of the Posterity of Japhet into the Land of Canaan even before Abraham himself in pursuit of the Promise made unto Shem had possession of it and placed him there in a Condition of Office Superiour unto Abraham himself And this might be done for two ends 1. That a claim might be put in on the behalf of Japhet unto an Interest in the Tents of Shem in the Type of the Priviledge for a while confined unto his Family This Right and Rule of Melchisedec in those places which were to be the Seat of the Church enjoying the Promise made to Shem took as it were Livery and Seisin for the Gentile Posterity of Japhet which was in due time to be brought into the full possession of all the Rights and Priviledges of it 2. That he might manifest that the state of Gentile Converts in the Promise and Spiritual Priviledges of the Church should be far more Excellent and better than was the state and Privileges of the Posterity of Shem whilst in their separate condition God having provided some better things for us that they without us should not be made perfect But these things are submitted to the judgment of every Candid Reader I shall onely add what is certain and indubitable namely that we have herein a signal Instance of the Sovereignty and Wisdome of God All the World was at that time generally fallen into Idolatry and false Worship The Progenitors of Abraham though a principal Branch of the Posterity of Shem as it is like in the line of Primogeniture dwelt beyond the River and Served other gods Josh. 24. 2. Probably Abraham himself was not free from the Guilt of that Apostacy before his Call Canaan was Inhabited by the Amorit 〈…〉 with the rest of the devoted Nations on the one hand and the Sodomites on the other In the midst of these sinners above others was this man raised up the great Type of Christ with all the Illustrious Qualifications to be afterwards declared And we may learn 1. That God can raise the greatest Light in the midst of the greatest Darkness as Mat. 4. 16. 2. He can raise up Instruments for his Service and unto his Glory when where and how he pleaseth 3. This Signal Praefiguration of Christ in the Nations of the World at the same time when Abraham received the Promises for himself and his Posterity gave a Pledge and Assurance of the certain future Call of the Gentiles unto an Interest in him and Participation of him 2. This is the Person spoken of and the first thing in the Description of him is his Office that he was a King So he is Reported in the first mention of him Gen. 14. 18. Melchisedec King of Salem Now whereas this doth not belong unto that wherein he was principally to be a Type of Christ nor is the Lord Christ any where said to be a King after the Order of Melchisedec nor doth the Apostle make any Use of the consideration of this Office in him We may enquire wherefore God placed him in that state and condition And there seem to have been two Ends thereof 1. To make his Typical Ministry the more eminent and conspicuous For placing him in the condition of Regal Power and
but Salem was On the other side it is pleaded with more probability that Hicrusalem was the Seat of his Kingdom For 1. It was Anciently called Salem which Name is afterwards occasionally applyed unto it as that whereby it was known Psal. 76. 2. In Salem is Gods Tabernacle and his dwelling-place in Sion where Hierusalem only can be intended Afterwards some think that when it was possessed by the Jebusites it began at first to be called Jebus-Salem that is Salem of the Jebusites which by Custom was transformed into Hierusalem But the approved Etymology from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so that the Name should signifie a Sight or Vision of Peace is certainly true and probably given by God himself 2. In the days of Joshua the King of Hierusalem was called Adonizedec a Name of the same signification with Melchisedec which possibly from him was the Name of the Kings who afterwards Reigned in that City And that man as it should seem was in some Reputation for Righteousness among the Canaanites whence he managed their common Cause in their Danger Josh. 10. 1 2 3 4. 3. Abraham dwelt at this time at Hebron in the Plain of Mamre and in his Return from Hoba or Damascus the way lay near unto Hierusalem as all Charts yet declare and Sychem was more to the North than that he should conveniently pass that way 4. Hierusalem being designed to be the place where the Lord Christ was to begin and exercise his Priestly Office it may well be supposed that there this his Illustrious Type was to appear and be manifested especially considering that it was to be the place where the Seat of the Church was to be fixed untill the signification of the Type was to be effected And these Reasons do prevail with me to judge that Hierusalem was the place of the Habitation and Reign of Melchisedec As for what is affirmed by Hierome concerning the Ruines of his Palace at Sychem it is notoriously known how little Credit such Traditions do deserve Besides Josephus who lived 400 Years before him makes no mention of any such thing And it is probable that the Ruines which Hierome saw were those of the Palace of Jeroboam who there fixed the Seat of the Kingdom of Israel 1 Kings 12. 25. as King of the place where he obtained the Crown ver 1. But Credulous and Superstitious Posterity chose to ascribe it unto the Memorial of Melchisedec rather than of him who being the Bane and Ruine of the Nation his Memory was accursed And to enquire how this City came afterwards into the hands of the Jebusites is directly contrary to the Design of the Holy Ghost which was to hide from us the end of his Life and Offices as our Apostle declares And herein also Possession was taken of the Seat of the Church in the Tents of Shem on the behalf and in the Name of the Japetian Gentiles And may we not observe that God in his Sovereign Pleasure gives various Intervals unto places as to the enjoyment of his Worship and Ordinances This Hierusalem which was at first enobled by the Priesthood of Melchisedec was afterwards left for a long Season unto the Idolatrous Jebusites In process of time it was visited again and made the fixed station of all Solemn Divine Worship as it is now left unto Salt and Barrenness So hath he dealt with many other places and in particular notwithstanding their boasting with the City of Rome sometimes a Seat of the Gospel now the Throne of Antichrist Go to my place which was in Shilo Jer. 7. 12 14. 26. 6. By the way we must here give an Account of somewhat that the Apostle doth not say as well as what he doth After the mention of Melchisedec and his being King of Salem in the Story Gen. 14. it is added That he met Abraham and brought forth Bread and Wine ver 17. 18. Of his meeting Abraham the Apostle takes Notice but of his bringing forth Bread and Wine not at all Hereof undoubtedly no Reason can be given but only that That particular Action or Passage belonged not at all unto his Purpose For he who takes Notice of all other Circumstances Arguing as well from what was not said of him as from what was would not have omitted any thing which is so expressely affirmed as this is had it any way belonged unto his Purpose But the importunity of the Papists who with a strange kind of Considence do hence seek Countenance unto their Missatical Sacrifice makes it necessary that we should enquire a little farther into it Melchisedec they tell us as a Priest and Type of Christ did offer this Bread and Wine in Sacrifice to God Herein they add alone was he Typical of Christ who offered himself unto God under the Appearance of Bread and Wine And he also Instituted the Sacrifice of the Mass wherein he should be so Offered continually unto the end of the World And on that Account alone they say he continueth a Priest for ever For if he had not appointed Priests here in his room to Offer him unto God that Office of his would have ceased as Bellarmine disputes at large It were easie to make naked the fondness of these Imaginations would our present Design permit Some few things may be Remarked on their Assertions As 1. The Apostle in this whole Discourse wherein Melchisedec is introduced and concerned treateth not at all of the Sacrifice of Christ nor intimates any Resemblance between the Offering of Melchisedec and that of Christ but it is the Office alone and its Dignity which he insists upon designing to treat afterwards at large about his Sacrifice And when he doth so he doth not in the least compare it with the Sacrifice of Melchisedec but with those of Aaron according to the Law so that here was no occasion for him to mention any Sacrifice of Melchisedec's should any such thing be supposed in the Text of Moses 2. A Supposition of such a Sacrifice of Bread and Wine as that pleaded for is contrary to the Apostles Design and destructive of it For whereas he endeavoureth to prove that the Priesthood of Melchisedec was far more Excellent than that of Levi he could not do it by this that he Offered Bread and Wine in Sacrifice for so also did the Levitical Priests Lev. 7. 13. 23. 13 18. But all the Excellencies which the Apostle insisteth on consists in the Dignity of his Office and the Qualifications of his Person not in the matter of his Sacrifice 3. Let all be granted they can desire yet are they not advantaged as unto their especial end thereby For what is the Offering of real Bread and Wine and no more unto the Offering of the Body and Soul of Jesus Christ under the appearance of them 4. As unto what they contend That the Lord Jesus Christ would not be a Priest for ever unless he had those Priests on Earth who continue to Offer him
Sacred Administrations the same proportionably is their Interest Power and Duty to act towards them in the Name of God in the Blessing of them And therefore Ministers may Authoritatively bless their Congregations It is true they can do it onely Declaratively but withall they do it Authoritatively because they do it by Virtue of the Authority committed unto them for that purpose Wherefore the Ministerial Blessing is somewhat more than Euctical or a meer Prayer Neither is it meerly Doctrinal and Declaratory but that which is built on a particular especial warranty proceeding from the Nature of the Ministerial Office But whereas it hath respect in all things unto other Ministerial Administrations it is not to be used but with reference unto them and that by them by whom at that season they are Administred Secondly There was an especial Institution of a Sacerdotal Benediction under the Old Testament Recorded Numb 6. 22 23 24 25 26 27. And the Lord spake unto Moses saying speak unto Aaron and his Sons saying On this wise shall ye Bless the Children of Israel saying The Lord Bless thee and keep thee the Lord make his Face to shine upon thee and be Gracious unto thee the Lord lift up the light of his Countenance upon thee and give thee Peace and they shall put my Name on the Children of Israel and I will Bless them Their putting the Name of God upon the People was their praying for and pronouncing Blessings on them in his Name by virtue of this Institution For it is an Institution whereby the Name of God is put on any thing or Person Hereon God would effectually bless them This especial Institution I acknowledge was after the Days of Melchisedec and the cessation of his Office as to actual Administration But it is apparent and may be proved that many if not the most of those Sacred Institutions which were given in one Systeme unto Moses were singly and gradually given out by Inspiration and Prophecy unto the Church before the giving of the Law onely at Sinai their Number was increased and the Severity of their Sanction heightned Thus this Sacerdotal Benediction was but a Transcript from and expressive of that Power and Form of Blessing which Melchisedec as a Priest enjoyed and used before And from what hath been spoken we may gather the Nature of this Blessing of Melchisedec wherewith he Blessed Abraham For 1. It had the Nature of a Blessing in general whereby any one Man may bless another in that it was Euctical and Eucharistical It included both Prayer for him and Thanksgiving on his Account unto God And 2. It was Authoritative and Sacerdotal He was the Priest of the High God and he blessed Abraham that is by virtue of his Office For so the Nature of the Office requireth and so God had in particular appointed that the Priests should bless in his Name 3. It was Prophetical proceeding from an immediate Inspiration whereby he declares the confirmation of the great Blessing Promised unto Abraham Blessed be Abraham And we may see 1. That he who hath received the greatest Mercies and Priviledges in this World may yet need their Ministerial confirmation Abraham had before received the Blessing from the Mouth of God himself And yet it was no doubt a great confirmation of his Faith to be now blessed again in the Name of God by Melchisedec And indeed such is the estate of all the Faithful the Children of Abraham in this World that what through the weakness of their Faith what through the greatness of their Temptations and Trials they stand in need of all Ministerial Renovations of the Pledges of Gods good will towards them We are apt to think that if God should speak once unto us as he did to Abraham and assure us of the Blessing we should never need farther confirmation whilst we live But the Truth is he doth so speak unto all that believe in the Word and yet we find how much we want the Ministerial Renovation of it unto us Bless God for the Ministry for the Word and Sacraments Ordinarily our Faith would not be kept up without them 2. In the Blessing of Abraham by Melchisedec all Believers are Virtually Blessed by Jesus Christ. Melchisedec was a Type of Christ and represented him in what he was and did as our Apostle declares And Abraham in all these things bare the Person of or Represented all his Posterity according to the Faith Therefore doth our Apostle in the foregoing Chapter Entitle all Believers unto the Promises made unto him and the Inheritance of them There is therefore more than a bare story in this matter A blessing is in it conveyed unto all Believers in the way of an Ordinance for ever 3. It is Gods Institution that makes all our Administrations Effectual So did Sacerdotal Benedictions become Authoritative and Efficacious Innumerable ways and means of blessing things and persons have been found out in the Papacy They will bless Bells Steeples and Churches Church-yards Utensils Fonts Candles Salt and Children by Confirmation There is in Truth in them all a want of that wisdom Gravity and Reverence which ought to accompany Men in all Religious Services but that which renders them all Useless and casts them out of the Verge of Religion is that they want a Divine Institution The Second Sacerdotal Act or Exercise of Priestly Power ascribed unto Melchisedec is that he received Tithes of all To whom Abraham also gave the Tenth of all As Abraham gave them in a way of Duty so he received them in a way of Office So the Apostle expresseth it ver 6. He received Tithes of Abraham or Tithed him And the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all is limited unto the Spoyls which he took of the Enemies ver 4. To whom Abraham gave the Tenth of the Spoyls This in the Original History is so expressed as to leave it doubtful both to whom the Tenths were given and of what they were Gen. 14. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And he gave him the Tenth of all The words immediately preceding are the words of Melchisedec and the Story concerneth him so that if the Relative included in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he gave do answer unto the next Antecedent Melchisedec gave the Tenth of all unto Abraham Nor doth it appear what the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or all was that is intended whether his own whole Estate or all the Tithable things which he had then with him But all this Ambiguity is removed by our Apostle according to the mind of the Holy Ghost and withal declared how great a Mystery depended on the right understanding of those words It was Abraham that gave the Tenth of all to Melchisedec whereby he acknowledged him to be the Priest of the High God and the Type of the Son of God as Incarnate every way Superiour unto him who but newly received the Promises And that the Tenth which he gave was only of the Spoyls that
he took from the Enemies as a Token and Pledge in particular that the Victory and Success which he had against the Kings was from God This receiving of Tithes by Melchisedec was a Sacerdotal Act. For 1. The Tenth thus given was firstly given unto God and he who received them received them as Gods Officer in his Name Where there was none in Office so to receive them they were immediately to be Offered unto God in Sacrifice accordunto their Capacity So Jacob vowed the Tenth unto God Gen. 28. 22. which he was himself to Offer there being no other Priest to receive it at his hand and no doubt but he did it accordingly when God minded him to pay his Vow at Bethel Gen. 35. 1 2 3 4 5 6. And 2. The things that were fit of this sort were actually to be Offered in Sacrifice unto God This Saul knew when he made that his pretence of sparing and bringing away the fat Cattel of the Amalekites 1 Sam. 15. 15. And I no way doubt but that these Tenths that Abraham gave at least such of them as were meet for that Service although it be not expressed were Offered in Sacrifice unto God by Melchisedec For whereas he was a King he stood in no need of any Contribution from Abraham nor was it Honourable to receive any thing in way of Compensation for his Munificence in bringing forth Bread and Wine which was to Sell his Kindness and spoil his Bounty nor would Abraham have deprived the King of Sodom and others of any of their Goods to give them unto another Wherefore he received them as a Priest to Offer what was meet in Sacrifice to God whereon no doubt according to the Customs of those times there was a Feast wherein they eat Bread together and were mutually Refreshed 3. This Matter was afterwards precisely determined in the Law wherein all Tithes were appropriated unto the Priest I Observe these things only to shew that the Apostle had just Ground to infer from hence the Sacerdotal Power of Melchisedec and his Preheminence in that Office above Abraham For every thing in the Scripture is Significant and hath its especial Design the whole being inlay'd with Truth by Infinite Wisdom whether we apprehend it or no. Without this Light given by the Holy Spirit himself how should we have conceived that this giving the Tenth of the Spoils to Melchisedec was designed to prove his Greatness and Dignity above Abraham and all the Levitical Priests on that Account as the Great Type and Representative of Jesus Christ. And indeed all the Mysteries of Sacred Truth which are contained in the Old Testament are seen clearly only in the Light of the New and the Doctrine of the Gospel is the only Rule and Measure of the Interpretation of the writings of the Old Testament Wherefore although the writings of both are equally the Word of God yet the Revelation made immediately by Jesus Christ is that which ought to be our Guide in the whole And they do but deceive themselves and others who in the Interpretation of Mystical Passages and Prophecies of the Old Testament do neglect the Accomplishment of them and Light given unto them in the New taking up with Jewish Traditions or vain Conjectures of their own such as the late writings of some highly pretending unto Learning are stuffed withal And we may see from hence 1. How necessary it is for us according to the Command of our Saviour to Search the Scriptures John 5. 39. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make a Scrupulous Enquiry a diligent Investigation to find out things hidden or parcels of Gold Oar. So are we directed to Seek for Wisdom as Silver and to search for her as for hid Treasures Prov. 2. 4. There are Precious Useful Significant Truths in the Scripture so disposed of so laid up as that if we accomplish not a diligent search we shall never set eye on them The common course of Reading the Scripture nor the common help of Expositors who for the most part go in the same track and scarce venture one step beyond those that are gone before them will not suffice if we intend a Discovery of these hid Treasures This diligent search was attended unto by the Prophets themselves under the Old Testament with respect unto their own Prophecies which they received by Inspiration 1 Pet. 1. 10 11. God gave out those deep and Sacred Truths by them which they comprehended not but made Diligent Enquiry into the mind of the Holy Ghost in the words which themselves had spoken What belongs unto this diligent search shall be elsewhere declared 2. That the clear Revelations of the New Testament ought to be our Principal Rule in the Interpretation of difficult Passages in the Old What our Apostles in these cases had by immediate Inspiration and Direction that we must look for from what is Recorded in their Writings which is sufficient for us and will not fail us There is great Enquiry usually made on this place whether Tithes be due by the Light of Nature or at least by such a Moral positive Command of God as should be perpetually Obligatory unto all Worshippers unto the end of the World This many contend for and the principal Reasons which they plead from the Scripture are these 1. That Tithes were paid before the Law as well as under the Law and what was so observed in the Worship of God Namely that being in Usage before the Law and confirmed by the Law is Originally of the Law of Nature and could have no other Fountain 2. Our Lord Jesus Christ himself speaking of Tithing Mint and Cummin approveth of it affirming that those things ought not to be omitted though the most Inferiour Instance that could be given of the Duty 3. He seems in like manner to have respect thereunto when he commands to give unto Caesar the things that are Caesars and unto God the things that are Gods which were the Tithes the Law concerning them being thereby confirmed which proves it not to be Ceremonial And this some Men judge to be a certain Argument of that which is Moral and unalterable namely the appointed Usage of it before the Law under the Law and under the Gospel after the Expiration of the Law of Ceremonies or the Law of Commandments contained in Ordinances And it seems so to be if there be the same Reason of the Law or Command in all these Seasons for otherwise it is not so For instance it is supposed that the eating of Blood was forbidden before the Law and assuredly it was so under the Law and is so in the New Testament Acts 15. which yet proves it not to be Morally Evil and perpetually forbidden For it is not so upon the same Grounds and Reasons For in that place of Gen. 9. 4. But Flesh with the Life thereof that is the Blood thereof shall ye not eat Blood is not absolutely forbidden but in some cases and with respect unto a certain
also because the true Understanding of them would put an end at that time unto that Priesthood and Worship which they had adhered unto Wherefore until this time the Church was not able to bear the true Understanding of this Mystery and now they could no longer be without it Hence is it here so fully and particularly declared by our Apostle And we may Observe 1. That the Church never did in any Age nor ever shall want that Instruction by Divine Revelation which is needful unto its Edification in Faith and Obedience This it had in all Ages according unto that gradual progression which God gave unto Light and Truth in the Explication of the great Mystery of his Grace which was hid in him from the Foundation of the World An Instance hereof we have in the things which concern this Melchisedec as we have observed The Church had never need to look after the Traditions of their Fathers or to betake themselves unto their own Inventions their Instruction by Revelation was always sufficient for the State and Condition wherein they were Much more therefore is it so now when the Sum and Perfection of all Divine Revelations is given in unto us by Jesus Christ. 2. It is a great Honour to Serve in the Church by doing or suffering for the Use and Service of future Generations This was the Honour of Melchisedec that he was employed in a Service the true Use and Advantage whereof was not given in unto the Church until many Generations after And I add Suffering unto Doing because it is well known what Glories have sprang up in future Ages upon the past Sufferings of others 3. The Scripture is so absolutely the Rule Measure and Boundary of our Faith and Knowledge in Spiritual things as that what it conceals is Instructive as well as what it expresseth This the Apostle Manifests in many of his Observations concerning Melchisedec and his Inferences from thence But I have as I remember Discoursed somewhat hereof before Secondly Our next Enquiry is Wherein Melchisedec was Typical of Christ or what of all this belongeth unto the following Assertion that he was made like unto the Son of God that is so described as that he might have a great Resemblance of him Answ. It is generally thought that he was so in the whole and in every particular mentioned distinctly Thus he is said to be without Father and without Mother no mention is made of them because the Lord Christ was in some sence so also He was without Father on Earth as to his Humane Nature with respect whereunto God says that he will create a New thing in the Earth That a Woman should compass a Man Jer. 31. 22. or Conceive a Man without Natural Generation And he was without Mother as to his Person or Divine Nature being the only begotten of the Father by an Eternal Generation of his own Person But yet it must not be denyed but that on the other side he had both Father and Mother A Father as to his Divine and a Mother as to his Humane Nature But as to his whole Person he was without Father and Mother Again Whereas he is said to be without Genealogy it is of somewhat a difficult application for the Genealogy of Christ was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Roll of his Pedigree is declared by two of the Evangelists the one driving of it up to Abraham the other unto Adam as it was necessary to manifest the Truth of his Humane Nature and the Faithfulness of God in the accomplishment of his Promises It may be therefore respect is had unto those words of the Prophet Isa. 53. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who shall declare his Generation there was somewhat in his Age and Generation by Reason of his Divine praeexistence unto all that was ineffable Again He is said to be without Beginning of Days and end of Life And this also is spoken by our Apostle with respect unto the Narration of Moses wherein mention is made neither of the one nor of the other And it belongs unto his Conformity unto the Son of God or that wherein he Represented him for as unto his Divine Person the Lord Christ had neither the one nor the other as the Apostle proves Chap. 1. 10 11 12. from Psal. 102. 25 26 27. But on the other side as to his Humane Nature he had both he had both beginning of Days and End of Life both which are upon Solemn Record Wherefore it should seem that if there be a likeness in these things on the one account there is none on the other and so no Advantage in the Comparison Considering these Difficulties in the Application of these particulars some do judge that these Instances do not belong unto the Analogy and Resemblance between Christ and Melchisedec but are introduced only in Order unto what ensues namely He abides a Priest for ever wherein alone the similitude between him and Christ doth consist And so they say we find things quoted in the Scripture at large when only some one passage in it may be used directly unto the business in hand But although this will be difficultly proved namely that any Testimony is cited in the Scripture whereof any principal part of it belongs not unto the Matter designed to be confirmed yet it may be granted that it is so sometimes when the sence of the whole Context is to be taken in But there was no Reason on this Ground that the Apostle should make so many Observations on what was not spoken at all which in an Ordinary way ought to have been mentioned if the whole of what he so Observed was not at all to his Purpose Wherefore it must be granted as that which the plain Design of the Apostle exacteth of us that Melchisedec even in these things that in the Story he was without Father without Mother without Genealogy having neither beginning of Days nor End of Life was a Type and Representative of Christ. But it is not of the Person of Christ absolutely nor of either of his Natures distinctly that our Apostle treateth but meerly with respect unto his Office of Priesthood And herein all the things mentioned do concur in him and make a lively Representation of him It was utterly a new Doctrine unto the Hebrews that the Lord Christ was a Priest the only High Priest of the Church so as that all other Priesthood must cease And their chief Objection against it was that it was contrary unto the Law and inconsistent with it And this because he was not of the Line of the Priests neither as to Father or Mother or Genealogy nor had any to Succeed him But in this Type of his the Apostle proves that all this was to be so For 1. In this respect he had neither Father nor Mother from whom he might derive any Right or Title unto his Office And this was for ever sufficient to exclude him from any
Interest in the Priesthood as it was Established by Law 2. He had no Genealogy upon the Priestly Line And that which is Recorded of him on other accounts is so far from having respect unto his Right unto the Priesthood of the Law that it directly proves and demonstrates that he had none For his Genealogy is evidently of the Tribe of Judah which was excluded Legally from that Office as we have besides the Institution an Instance in King Uzziah 2 Chron. 26. 16 17 18. from Exod. 30. 7. Numb 18. 7. Hence our Apostle concludes That had he been on the Earth that is under the Order of the Law he could not have been a Priest there being others who by virtue of their Descent had alone the Right thereunto Heb. 8. 3 4. Wherefore God in these things Instructed the Church that he would erect a Priesthood which should no way depend on Natural Generation Descent or Genealogy whence it inevitably follows that the state of the Priesthood under the Law was to cease and to give place unto another which our Apostle principally designs to prove 3. In this respect also the Lord Christ was without Beginning of Days and End of Life For although in his Humane Nature he was both Born and Died yet he had a Priesthood which had no such Beginning of Days as that it should be traduced from any other to him nor shall ever cease or be delivered over from him unto any other but abides unto the consummation of all things In these things was Melchisedec made like unto Christ whom the Apostle here calls the Son of God made like unto the Son of God I have formerly observed in this Epistle that the Apostle makes mention of the Lord Christ under various Appellations on various Occasions so that in one place or another he makes Use of all the Names whereby he is signified in the Scripture Here he calls him the Son of God and that 1. To intimate that although Melchisedec were an Excellent Person yet was he infinitely beneath him whom he Represented even the Son of God He was not the Son of God but he had the Honour in so many things to be made like unto him 2. To declare how all these things which were any way Represented in Melchisedec or couched in the Story or left unto Enquiry by the vail of silence drawn over them could be fulfilled in our High Priest And it was from hence namely that he was the Son of God By virtue hereof was he capable of an always-living abiding uninterrupted Priesthood although as to his Humane Nature he once died in the Discharge of that Office This Description being given of the Person treated of which makes up the Subject of the Proposition it is affirmed concerning him that he abideth a Priest for ever For any thing we find in the Story of his Death or the Resignation of his Office or the Succession of any one unto him therein he abideth a Priest for ever Some I find have been venturing at some obscure Conjectures of the perpetuity of the Priesthood of Melchisedec in Heaven But I cannot perceive that they well understood themselves what they intended Nor did they consider that the real continuance of the Priesthood for ever in the Person of Melchisedec is as inconsistent with the Priesthood of Christ as the continuance of the same Office in the Line of Aaron But things are so related concerning him in the Scripture as that there is no mention of the ending of the Priesthood of his Order nor of his own Personal Administration of his Office by Death or otherwise Hence is he said to abide a Priest for ever This was that which our Apostle principally designed to confirm from hence namely that there was in the Scripture before the Institution of the Aaronical Priesthood a Representation of an Eternal unchangeable Priesthood to be introduced in the Church which he demonstrates to be that of Jesus Christ. It may not be amiss in the close of this Exposition of these Verses summarily to represent the several particulars wherein the Apostle would have us to observe the likeness between Melchisedec and Christ or rather the especial Excellencies and Properties of Christ that were Represented in the Account given of the Name Reign Person and Office of Melchisedec As 1. He was said to be and he really was and he only first the King of Righteousness and then the King of Peace seeing he alone brought in Everlasting Righteousness and made Peace with God for Sinners And in his Kingdom alone are these things to be found 2. He was really and truly the Priest of the High God and properly he was so alone He offered that Sacrifice and made that Attonement which was signified by all the Sacrifices Offered by Holy Men from the Foundation of the World 3. He Blesseth all the Faithful as Abraham the Father of the Faithful was Blessed by Melchisedec In him were they to be Blessed by him are they Blessed through him delivered from the Curse and all the Fruits of it nor are they Partakers of any Blessing but from him 4. He receiveth all the Homage of his People all their grateful Acknowledgments of the Love and Favour of God in the Conquest of their Spiritual Adversaries and Deliverance from them as Melchisedec received the Tenth of the Spoils from Abraham 5. He was really without Progenitors or Predecessors unto his Office nor would I exclude that Mystical sence from the intention of the place that he was without Father as to his Humane Nature and without Mother as to his Divine 6. He was a Priest without Genealogy or Derivation of his Pedigree from the Loyns of Aaron or any other that ever was a Priest in the World and moreover Mysteriously was of a Generation which none can declare 7. He had in his Divine Person as the High Priest of the Church neither Beginning of Days nor End of Life as no such thing is reported of Melchisedec For the Death which he underwent in the Discharge of his Office being not the death of his whole Person but of his Humane Nature only no Interruption of his endless Office did ensue thereon For although the Person of the Son of God died whence God is said to Redeem his Church with his own Blood Acts 20. 28. yet he died not in his whole Person But as the Son of man was in Heaven whilst he was speaking on the Earth John 3. 13. namely he was so in his Divine Nature so whilst he was dead in the Earth in his Humane Nature the same Person was alive in his Divine Absolutely therefore nor in respect of his Office he had neither Beginning of Days nor end of Life 8. He was really the Son of God as Melchisedec in many Circumstances was made like to the Son of God 9. He alone abideth a Priest for ever whereof we must particularly treat afterwards The Doctrinal Observations that may be taken from these Verses
Dignity and Office that God hath prescribed as we may see in that Instance of Korah For every Man to be contented with his Station which God hath fixed him unto by Rule and providence is his Safety and Honour VVhat God calleth and disposeth Men unto therein are they to abide and that are they to attend It was new to the people to set the whole Tribe of Levi taken into a peculiar Sacred Condition to attend for ever on the worship of God yet therein they acquiesced But when the Priests were taken out of the Levites and exalted above them some of them murmured at it and stirred up the Congregation against Aaron as though he took too much upon him and deprived the Congregation of their Liberty which yet was all Holy The end of this Sedition was known notwithstanding the specious pretence of it Thirdly What is ascribed unto these Persons ensues in the words have a Commandment to take Tithes of the People according to the Law They had a Command to take Tithes and they were to do it according to the Law the one was their Warranty and the other their Rule for so are the Commandment and the Law here to be distinguished 1. They had a Commandment to take Tithes that is there was a Command or Institution enabling them so to do For the Command in the first place respected the People making it their Duty to pay all their Tithes unto the Levites God did first take the Tithe to be his peculiar Portion and thereby alienated it from the People that they had no Propriety in it And the Tithe of the Land saith he is the Lord's Lev. 27. 30. Hence those that with-held their Tithes are said to rob God Mal. 3. 8. And wherever it can be manifested that God hath by an Institution of his own taken the whole Tithe of any place into his own possession there for any to detain them for their own Use it is Sacrilege and not else But God having thus in the Land of Canaan taken them into his own Propriety he Commanded the People to pay them to the Priests This Command given unto the People to pay them was a Command to the Priests to receive them For what Men have a Right to do in the Church by Gods Institution that they have a Command to do The Right of the Priests unto Tithing was such as that it was not at all their Liberty to forgoe it at their pleasure yea it was their sin so to have done The Command which Obliged others to pay them Obliged them to receive them And they who on slight pretences do forgoe what is due to them with respect unto their Office will on as slight when Occasion serves neglect what is due from them on the same account And this fell out frequently with the Priests of old they neglected their Wages that they might have Countenance in the Neglect of their Work And we may hence observe That Rule Institution and Command without regard unto unrequired Humility or Pleas of greater Zeal and Self-denial unless in evident and cogent Circumstances are the best Preservatives of Order and Duty in the Church They are so in every kind especially in the disposal of Earthly things such as the Maintenance of the Officers of the Church doth consist in Neither the Peoples pretence of Poverty nor the Ministers pretence of Humility will regulate this Matter as it ought to be But as it is the Peoples Duty to provide for them wherein they exercise Grace and Odience towards Jesus Christ so it is the Ministers Duty chearfully to Receive what is their Due by the appointment of Christ for they have a Command so to do But whereas they are not many who are apt to Transgress on this hand we shall not need farther to press this Consideration But add 2. As it is the Duty of those who are employed in Sacred Ministrations to receive what the Lord Christ hath appointed for their Supportment and in the way of his Appointment so it is likewise without Trouble Solicitousness or Complaint to acquiesce therein So was it with the Priests of old they were to receive their portion and to acquiesce in their portion the Neglect of which Duty was the sin of the Sons of Eli. VVe take it for granted that the way of Maintenance is changed as to the Ministers of Holy things under the Old and New Testament That the Law of Maintenance is taken away is the highest folly to imagine it being so expressely asserted by our Saviour himself and his Apostles Luke 10. 7. 1 Cor. 9. But here it is thought lies the disadvantage that whereas the Priests under the Old Testament had a certain portion which was Legally due unto them and they might demand it as their own it is now referred unto the voluntary Contribution of them that have the Benefit and Advantage of their Labour Now whereas they oftentimes yea for the most part are negligent in their Duty and through love of the present VVorld very scanty and backward in their Contributions Ministers cannot be Supported in their VVork in any measure proportionable unto what the Priests were of old Besides it should seem unworthy a Minister of the Gospel who ought to be had in Esteem and is declared by the Apostle to be worthy of double Honour to depend on the Wills and as it were Charity of the people many of them it may be poor and low themselves And these things have taken such Impressions on the Minds of the most of them that are called Ministers as that with the help of the Secular powers they have wisely provided a new way and Law of Legal Tithing for their Subsistence with a notable over-plus of other good Ecclesiastical Lands and Revenues which practice I shall neither Justifie nor Condemn let the Effects of it and the Day declare it Only I say that the Institution of Christ before mentioned stands in no need of this Invention or Supply to Safe-guard it from these Objections For 1. The Change made in the way of Maintenance pretended so disadvantagious unto Ministers of the Gospel is no other but a part of that Universal Alteration wherein Carnal things are turned into those that are more Spiritual which was made by the bringing in of the Kingdom of Christ. And if Ministers may complain that they have by the Gospel lost the former Allottment of Sacred Officers in Tithes the People may as well complain that they have no Inheritances in the Land of Canaan But he is unworthy the Name of a Minister of the Gospel who is not satisfied with what our Lord hath Ordained in every kind And as for those who indeed think better of what was of Use in Judaism or Heathenism than what is warranted by the Gospel I shall not debate the matter with them Wherefore as yet I Judge that the taking of the Maintenance of Sacred Ministers from the Law of a Carnal Commandment enforcing of it
depend upon them and so cannot deal so uprightly and sincerely with their Consciences as they ought to do left they incur their Displeasure wherein they are too much concerned It were easie to manifest with how many more and greater Inconveniencies the other way is attended were we now comparing of them And in Truth it is a vain thing to look for or expect any such Order and Disposal of these things as should administer no Occasion for the VVisdom and Graces of them concerned nor would such a way be at all Useful I say therefore that God hath Established mutual Duty to be the Rule and Measure of all things between Ministers and People Hereunto it is their wisdom and Grace to attend leaving the Success unto God And a Minister may easily conclude that seeing his whole Supportment in Earthly things with respect unto his Ministry depends on the Command of God on the Account of the Discharge of his Duty if he have respect thereunto in his work or so far as it is Lawful for him to have that the more sincere and upright he is therein the more assured will his Supportment be And he who is enabled to give up himself unto the work of the Ministry in a due manner considering the Nature of that work and what he shall assuredly meet withal in its Discharge is not in much danger of being greatly moved with this pitiful consideration of displeasing this or that man in the Discharge of his Duty 5. It is farther pleaded That these things were tolerable at the first entrance and Beginnings of Christianity when the Zeal Love and Liberality of its Professors did sufficiently stir them up unto an abundant Discharge of their Duty but now the whole Body of them is degenerate from their pristine Faith and Love Coldness and Indifferency in the things of their Eternal concernment with Love of Self and this present evil World do so prevail in them all as that if things were left unto their Wills and sence of Duty there would quickly be an end of all Ministry for want of Maintenance This is of all others the most cogent Argument in this case and that which prevails with many good and sober men utterly to decry the way of Ministers Maintenance by a Voluntary Contribution I shall briefly give my thoughts concerning it and so return from this Digression And I say 1. I do not condemn any Provision that is made by Good Wholsom and Righteous Laws among men for this end and purpose provided it be such as is accommodate unto the furtherance of the Work it self Such Provision as in its own Nature is a Snare and Temptation inclining men unto Pride Ambition Luxury distance from and elation above the meanest of the Sheep or Lambs of Christ or as it were requiring a Worldly Grandeur and Secular Pomp in their course of Life must plead for it self as it is able But such as may comfortably Support Encourage and help men in this work and discharge of their Duty being made without the Wrong of others is doubtless to be approved Yea if in this Degeneracy of Christianity under which we Suffer any shall out of Love and Obedience unto the Gospel set apart any portion of their Estates and settle it unto the Service of the Church in the Maintenance of the Ministry it is a Good Work which if done in Faith will be accepted 2. Let those who are true Disciples indeed know that it is greatly incumbent on them to roll away that Reproach which is cast upon the Institutions of Christ by the miscarriages of the Generality of Christians He hath Ordained that those who Preach the Gospel shall Live on the Gospel And the way whereby he hath prescribed this to be effected is that those who are his Disciples should in Obedience unto his Commands supply them with Temporals by whom Spirituals are dispensed unto them If this be not done a Reproach is cast upon his Institutions as insufficient unto the End for which they were designed It is therefore incumbent on all who have any true Zeal for the Glory and Honour of Christ to manifest their Exemplary Obedience and Fruitfulness in this matter whereby it may appear that it is not any defect in the Appointments of Christ but the stubborn Disobedience and Unbelief of Men that is the cause of any Disorder 3. Seeing there is such a Degeneracy among Christians as that they will not be wrought upon unto a Voluntary Discharge of their Duty in this matter it may be enquired what hath been the Cause or at least the principal Occasion thereof Now if this should be found and appear to be the Coldness Remisseness Neglect Ignorance Sloth Ambition and Worldliness of those who have been their Guides and Leaders their Officers and Ministers in most Ages it will evince how little Reason some have to complain that the People are backward and Negligent in the discharge of their Duty And if it be true as indeed it is that the Care of Religion that it be preserved thrive and flourish not only in themselves but in the whole Church be committed unto those Persons there can be no such Apostacy as is complained of among the People but that the Guilt of it will be at their Doors And if it be so it is to be enquired whether it be the Duty of Ministers absolutely to comply with them in their Degeneration and suffer them to Live in the neglect of their Duty in this matter only providing for themselves some other way or whether they ought not rather by all ways and means to endeavour their Recovery into their pristine Condition If it be said that whatever men pretend yet it is a thing impossible to work the People unto a due Discharge of their Duty in this matter I grant it is whilst that is only or principally intended But if men would not consider themselves or their Interest in the first place but really endeavour their Recovery unto Faith Love Obedience and Holiness and that by their own Example as well as Teaching it may well be hoped that this Duty would revive again in the Company of others for it is certain it will never stand alone by it self But we must proceed with our Apostle Secondly These Sons of Levi who obtained the Priesthood received Tithes according to the Law That is as the matter or manner of Tithing was determined by the Law For by Tithes I understand that whole Portion which by Gods Order and Command belonged unto the Priests and this in all the concerns of it was determined by the Law What when how of whom all was expressely established by Law So they received Tithes according to the Law in the Order Way and Manner therein determined For it is Gods Law and Appointment that gives Boundaries and Measures unto all Duties What is done according unto them is straight right and acceptable whatever is otherwise however it may please our own Wisdom or
Reason is crooked froward perverse and rejected of God But there is an Objection that this Assertion of the Apostle seems liable unto which we must take Notice of in our passage For whereas he affirms that the Levites who received the Office of the Priesthood took Tithes of their Brethren it is evident from the first Grant and Institution of Tithing that the Levites who were not Priests were the first who immediately received them of the People See Numb 18. 21 22 23 24. Answ. 1. By Tithes the whole Consecrated portion according unto the Law is intended as we said before Hereof the Portion allotted unto the Priests out of various Offerings or Sacrifices was no small part wherein the Levites had no Interest but they belonged and were delivered immediately unto the Priests 2. The Levites themselves were given unto the Priests for their Service in and about Holy things Numb 3. 9. Whatever afterwards was given unto the Levites it was so with reference unto the Supportment of the Priesthood in due Order The Tithes therefore that were paid to the Levites were in the Original Grant of all to the Priests 3. The Priests Tithed the whole People in that Tenth of all which they received of the Levites and that being given unto them what remained in the possession of the Levites themselves became as all other clean things to be used promiscuously Num. 18. 26 27 28 29 30 31 32. Fourthly The Priviledge of the Priests in taking the Tenth of all is amplified by the consideration of the Persons of whom they took them Now these were not Strangers or Foreigners but their own Brethren And these also were so their Brethren as that they had a right unto and were partakers of the same Original Priviledge with themselves which did not exempt them from the Duty of paying Tithes of all unto them took Tithes of their Brethren though they came out of the Loins of Abraham Abraham first received the Promises and was an equal common Spring of Priviledges to his whole Posterity The Priests were not more Children of Abraham than the People were The whole People therefore being so and thereby equally interested in all the Priviledges of Abraham or the Church of Believers it is manifest how great the Honour and preeminence of the Priests were in that they took Tithes of them all And this the Apostle declares to strengthen his Argument for the Greatness and Excellency of Melchisedec in that he received Tithes of Abraham himself And we may learn 1. That it is Gods Prerogative to give Dignity and Preeminence in the Church among them which are otherwise equal which is to be acquiesced in Our common Vocation by the word states us all equally in the same Priviledge as all the Children of Abraham were in that respect in the same Condition But in this common state God makes by his Prerogative a three-fold difference among Believers as to Grace as to Gifts as to Office For 1. Although all true Believers have the same Grace in the kind thereof yet some much excel others in the degrees and exercise of it As one Star differeth from another that is excelleth another in Glory so here one Saint excelleth another in Grace This both the Examples of the Scripture and the Experience of all Ages of the Church doth testifie And this dependeth on the Soveraign Pleasure of God As he is Gracious unto whom he will be Gracious so when and how and in what measure he pleaseth Some shall have Grace sooner than others and some that which is more eminent than others have Only he that hath least shall have no lack as to making of him meet for the Inheritance of the Saints in Light and he that hath most hath no more than he shall find need of and exercise for But so it is some God will have as Pillars in his House and some are but as bruised Reeds And every ones Duty it is for himself in his place and Condition to comply with the will of God herein First Let not the weak the feeble of the Flock those who either really are so or in their own apprehensions complain or faint For 1. There is no Man in the world that hath so little Grace who hath any but he hath more than he ever deserved as none hath so much as that any Dram of it is of his own earning And as he who hath nothing but what he hath freely received hath nothing to boast of so he who hath that which he never deserved hath no Reason to complain 2. It is the Pleasure of God it should be so If it be his will to keep us Spiritually Poor so we are thereby kept Humble we shall be no losers I say not this as though any one who hath but a little Grace or apprehends himself to have so should on the Pretence that such is the will of God concerning him and his Condition neglect the most earnest Endeavour after more which would be a shrewd Evidence that he hath none at all but that those who in a diligent Use of means for Growth and Improvement cannot yet arrive unto such an Increase such an addition of one Grace unto another as their profiting may be manifest which falls out on several Occasions may find Relief in the Sovereign pleasure of God to keep them in their low Condition 3. They may do well to consider that indeed there is a great deal of Glory in the least of true Grace Though there be not so much as in more Grace yet there is more than in all things under the Sun besides No Man hath so little Grace who hath any as that he is ever able to set a sufficient price upon it or to be thankful enough for it 4. There is indeed so much spoken in the Scripture concerning the Love Care Compassion and Tenderness of our Lord Jesus Christ towards the Weak the Sick the Diseased of his Flock that on some Accounts the state of those Humble Souls who have yet received but little Grace seems to be most safe and desirable Isa. 40. 11. Let not such therefore complain it is God alone who is the Author of this difference between them and others And on the same Grounds Secondly Those who are strong who have much Grace ought not 1. To boast or be lifted up For as we observed before they have nothing but what they have freely received Yea it is very suspitious that what any one boasteth of is not Grace For it is the Nature of all true Grace to exclude all boasting He that by comparing himself with others finds any other Issue in his thoughts but either to admire Sovereign Grace or to judge himself beneath them is in an ill Condition or at least in an ill frame 2. Nor to trust unto what they have received There is none hath so much Grace as not every moment to need Supplies with more And he who like Peter trusteth unto that wherein he is above
others will one way or other be brought down beneath them all 3. Let such be greatly Fruitful or this appearance of much Grace will issue in much darkness Secondly God dealeth thus with Men as to Spiritual Gifts Among those who are called the Spirit divideth unto every one even as he will Unto one he giveth five Talents unto another two and to a third but one And this diversity depending meerly on Gods Soveraignty is visible in all Churches And as this tends in it self unto their Beauty and Edification so there may be an abuse of it unto their disadvantage For besides those disorders which the Apostle declares to have ensued particularly in the Church of Corinth upon the undue Use and Exercise of Spiritual Gifts there are sundry Evils which may befall particular Persons by reason of them if their Original and End be not duly attended unto For 1. Those who have received these Spiritual Gifts in any Eminent manner may be apt to be lifted up with good Conceits of themselves and even to despise their Brethren who come behind them therein This Evil was openly prevalent in the Church of Corinth 2. Among those who have received them in some Equality or would be thought so to have done Emulations and perhaps Strifes thereon are apt to ensue One cannot well bear that the Gift of another should find more Acceptance or be better Esteemed than his own And another may be apt to extend himself beyond his due line and measure because of them And 3. Those who have received them in the lowest degree may be apt to despond and refuse to Trade with what they have because their Stock is Inferiour unto their Neighbours But what is all this to us May not God do what he will with his own If God will have some of the Sons of Abraham to pay Tithes and some to receive them is there any Ground of Complaint Unto him that hath the most Eminent Gifts God hath given of his own and not of ours he hath taken nothing from us to endue him withal but supplyed him out of his own stores Whoever therefore is unduly Exalted with them or Envies because of them he despiseth the Prerogative of God and contends with him that is Mighty 3. God distinguisheth Persons with Respect unto Office He makes and so accounts whom he will Faithful and puts them into Ministry This of Old Korah repined against And there are not a few who free themselves from Envy at the Ministry by endeavouring to bring it down into contempt But the Office is Honourable and so are they by whom it is discharged in a due manner and it is the Prerogative of God to call whom he pleaseth thereunto And there is no greater Usurpation thereon than the Constitution of Ministers by the Laws Rules and Authority of Men. For any to set up such in Office as he hath not Gifted for it nor called unto it is to sit in the Temple of God and to shew themselves to be God We may also hence observe That No Priviledge can exempt Persons from Subjection unto any of Gods Institutions Though they were of the Loyns of Abraham Yet VER 6 7 8 9 10. IN the five following Verses the Apostle pursues and Concludes that part of his Argument from the Consideration of Melchisedec which concerned the Greatness and Glory of him who was Represented by him and his Preeminence above the Levitical Priests For if Melchisedec who was but a Type of him was in his own Person in so many Instances more Excellent than they how much more must he be esteemed to be above them who was Represented by him For he whom another is appointed to represent must be more Glorious than he by whom he is represented This part of his Argument the Apostle concludes in these Verses and thence proceeds unto another great Inference and Deduction from what he had taught concerning this Melchisedec And this was that which strook unto the heart of that Controversie which he had in hand namely that the Levitical Priesthood must necessarily cease upon the Introduction of that better Priesthood which was fore-signified by that of Melchisedec And these things whatsoever sence we now have of them were those on which the Salvation or Damnation of these Hebrews did absolutely depend For unless they were prevailed on to forgoe that Priesthood which was now abolished and to betake themselves alone unto that more Excellent which was then Introduced they must unavoidably perish as accordingly on this very account it fell out with the Generality of that People their Posterity persisting in the same Unbelief unto this day And that which God made the Crisis of the Life and Death of that Church and People ought to be diligently weighed and considered by us It may be some find not themselves much concerned in this Laborious acurate Dispute of the Apostle wherein so much occurrs about Pedigrees Priests and Tithes which they think belongs not unto them But let them remember that in that great Day of taking down the whole Fabrick of Mosaical Worship and the Abolition of the Covenant of Sinai the Life and Death of that Ancient Church the Posterity of Abraham the Friend of God to whom unto this Season an inclosure was made of all Spiritual Priviledges Rom. 9. 4. depended upon their receiving or rejecting of the Truth here contended for And God in like manner doth often-times single out especial Truths for the Trial of the Faith and Obedience of the Church in especial Seasons And when he doth so there is ever after an especial Veneration due unto them But to return Upon the Supposition that the Levitical Priests did receive Tithes as well as Melchisedec wherein they were equal and that they received Tithes of their Brethren the Posterity of Abraham which was their especial Prerogative and Dignity he yet proveth by four Arguments that the Greatness he had assigned unto Melchisedec and his Preeminence above them was no more than was due unto him And the first of these is taken from the Consideration of his Person of whom he received Tithes ver 6. The Second from the Action of Benediction which accompanied his receiving of Tithes ver 7. The Third from the Condition and state of his own Person compared with all those who received Tithes according to the Law ver 8. And the Fourth from that which determines the whole Question namely that Levi himself and so consequently all the whole Race of Priests that sprang from his Loyns did thus pay Tithes unto him VER 6 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Aethiopick Translation omits those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He takes up the Name Abraham in the fore-going Verse who came forth out of the Loyns of Abraham and adds unto them what follows in this who received the Promise possibly deceived by a maimed transcript of the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He who is not written in their Genealogies
Religion But the Truth is if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies a certain and determinate place that opposed in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there must be Salem where Melchisedec dwelt which was not only afterwards Tithable as within the Bounds of Canaan but most probably was Hierusalem it self as we have declared This Conjecture therefore is too Curious nor do we need to tye up our selves unto the precise signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 although that also be sometimes used with respect unto time as well as place VVherefore these words here and there do express the several different states under Consideration Here is in the case of the Levitical Priesthood and There respects the case of Melchisedec as stated Gen. 14. Secondly The Foundation of the Comparison that wherein both agreed is in this that they received Tithes It is expressed of the one sort only namely the Levitical Priests they received Tithes but it is understood of the other also whereon the word is repeated and inserted in our Translation but there he receiveth them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They do receive Tithes in the Present Tense But it may be said there was none that then did so or at least de jure could do so seeing the Law of Tithing was abolished Wherefore an Enallage may be allowed here of the present time for that which was past they do that is they did so whilst the Law was in force But neither is this Necessary For as I have before Observed the Apostle admits or takes it for granted that the Mosaical System of Worship was yet continued and argueth on that concession unto the Necessity of its approaching abolition And yet we need not here the Use of this Supposition For the words determine neither time nor place but the state of Religion under the Law According unto the Law are Tithes to be paid unto and received by such Persons This therefore is agreed That both the Levitical Priests and Melchisedec received Tithes The Opposition and Difference lyes in the Qualification and Properties of them by whom they are received For 1. Those on the one side that is of the Levitical Priesthood were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homines qui moriuntur or homines morientes Men that dye dying men that is Men subject unto Death Mortal men who lived and dyed in the Discharge of their Office according unto the Common Laws of Mortality And the Observation of Schlictingius on these words is as far as I can understand Useless unto his own Design much more to the Apostles Notandum vero quod non mortalibus hominibus sed morientibus tantum Melchisedecum Author opponat nec immortalem eum esse sed vivere dicit vita autem non mortalitati sed morti proprie opponitur Something is aimed at in way of Security unto another Opinion namely that all men were Created in a state of Mortality without respect unto Sin But nothing is gotten by this Subtility For by Dying men the Apostle intends not Men that were actually dying as it were at the point of Death For in that Condition the Priests could neither execute their Office nor receive Tithes of the People Only he describes such Persons as in the whole course of their Ministry were liable unto Death from the Common Condition of Mortality and in their several Seasons dyed accordingly Wherefore dying men or men Subject to Death and Mortal men are in this case the same And although Life as to the Principle of it be opposed unto Death yet as unto a continual Duration the thing here intended by the Apostle it is opposed unto Mortality or an obnoxiousness unto Death For a Representation is designed of him who was made a Priest not after the Law of a Carnal Commandment but after the Power of an endless Life Wherefore saith the Apostle those who received Tithes after the Law were all of them Mortal men that had both Beginning of Days and End of Life So the Death of Aaron the first of them and in him of all his Successors is Recorded in the Scripture In Opposition unto this state of the Levitical Priests it is affirmed that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Case of Melchisedec 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is Witnessed that he Liveth How he Liveth and how it is Witnessed unto that he Liveth we must Enquire For it is apparently of Melchisedec of whom in the first place as the Type these things are spoken and yet we know that really and in his own Person he was Dead long before But there are several things on the Account whereof it is said that it is witnessed that he Liveth For 1. Whatever the Scripture is silent in as to Melchisedec which it usually relates of others in the like state our Apostle takes for a Contrary Testimony unto him For he lays down this general Principle That what the Scripture conceals of Melchisedec it doth it to Instruct us in the Mystery of his Person and Ministry as Types of Christ and his Hence the Silence of the Scripture in what it useth to express must in this case be Interpreted as a Testimony unto the contrary So it witnessed of him that he was without Father without Mother without Descent in that it mentioneth none of them And whereas he had neither Beginning of Days nor End of Life Recorded in the Scripture it is thereby witnessed that not absolutely but as to his Typical consideration he Liveth For there are no bounds nor periods fixed unto his Priesthood nor did it expire by the bringing in that of Levi as that did by the Introduction of Christ's 2. He did actually continue his Office unto the end of that Dispensation of God and his Worship wherein he was employed and this witnesseth the perpetuity of his Life in opposition unto the Levitical Priests For these two States are compared by the Apostle that of Melchisedec and that of Levi. There was a time limited unto this Priesthood in the House of Aaron and during that time one Priest died and another Succeeded in several Generations until they were greatly multiplyed as the Apostle observeth ver 23. But during the whole Dispensation of things with respect unto Melchisedec he continued in his own Person to execute his Office from first to last without being Subject unto Death wherein it is witnessed that he Liveth 3. He is said to Live that is always to do so because his Office continueth for ever and yet no meer Mortal Man Succeeded him therein 4. In this whole Matter he is considered not Absolutely and Personally but Typically and as a Representation of somewhat else And what is Represented in the Type but is really subjectively and properly found only in the Antitype may be affirmed of the Type as such So it is in all Sacramental Institutions as the Paschal Lamb was called expressely Gods Passover Exod. 12. 11. when it was only a Pledge and Token thereof as under the New
and Condition It is therefore highly vain to confound the Consideration of our Concernment in what Adam did as he was the Head of the Covenant with what he afterwards did and other intervenient Progenitors might do All this our Apostle confirms at large Rom. 5. 7. Abraham was taken into a new Administration of the Covenant with new Promises and Seals But he neither was nor could be made the Head and Representative of that Covenant whereinto he was taken otherwise than Typically Hence his Moral Good or Evil could not be reckoned unto his Posterity in Covenant But yet he was made the Head and Spring of the Administration of its outward Priviledges and this so far as his Trust extended was imputed unto his Posterity as in the case of Circumcision Wherefore seeing what he did unto Melchisedec belonged unto the Administration of the Covenant committed unto him Levi is rightly said to have done it in him also And so these things do mutually Illustrate one another But to deny that we were all in Adam as the Head of the first Covenant that we sinned in him that the Sin which we in any sence have sinned is imputed unto us is not to dispute with us but expressely to contradict the Holy Ghost But we may take some Observations from these words As 1. They who receive Tithes of others for their work in Holy Administrations are thereby proved to be Superiour unto them of whom they do receive them They are given unto them among other Ends as an acknowledgment of their Dignity So it was when they were paid of Old by Gods Institution and so it would be still if they might be paid or received in a due manner with respect unto the Labour of any in Gospel Administrations But whereas not one among thousands doth give or pay them on any other Ground but because they must do so whether they will or no nor would do so any more were it not for the coercive enforcing Power of Humane Laws If they on the other side that do receive them do look on them not as a free Pledge of the Peoples Respect and the Honour that they bear unto them but as their own Right and due by Law they are a Testimony neither of the Peoples Obedience nor of the Ministers Dignity but only of the extream Disorder of all things in Religion 2. It is of great Concernment unto us what Covenant we do belong unto as being esteemed to do therein what is done by our Representatives in our Name There were never absolutely any more than two Covenants Wherein all Persons indefinitely are concerned The first was the Covenant of Works made with Adam and with all in him And what he did as the Head of that Covenant as our Representative therein is imputed unto us as if we had done it Rom. 5. 12. The other is that of Grace made Originally with Christ and through him with all the Elect. And here lieth the life and hope of our Souls That what Christ did as the Head of that Covenant as our Representative it is all imputed unto us for Righteousness and Salvation And certainly there is nothing of more Importance unto us than to know whether of these Covenants we belong unto we are also some way concerned in them by whom that one or the other of these Covenant-states is conveyed unto us For before we make our own Personal voluntary Choice we are by the Law of our Natures and of the Covenant it self inclosed in the same Condition with our Progenitors as to their Covenant-state And thence it is that in the severest Temporal Judgments Children not Guilty of the actual Transgression of their Parents not having sinned after the similitude of them by imitation do yet oft-times partake of the Punishment they have deserved being esteemed in some manner to have done what they did so far as they were included in the same Covenant with them And many Blessing on the other hand are they partakers of who are included in the Covenant of those Parents who are Interested in the Covenant of Grace For such Parents succeed in the room of Abraham every one of them And what Abraham did as to the Administration of the Covenant intrusted with him his Posterity whose Representative he was therein are said to have done in him as Levi is in this place and therefore had the Seal of the Covenant given unto them in their Infancy And an Alteration in this Dispensation of Grace hath not yet been proved by any or scarce attempted so to be VER 11. IN this Verse after so long a Preparation and Introduction whereby he cleared his way from Objections and secured his future Building the Apostle enters on his Principal Argument concerning the Priesthood of Christ and all the Consequences of it with respect unto Righteousness Salvation and the Worship of God which depend thereon This being his main Design he would not engage into it before he had in every respect declared and vindicated the Dignity and Glory of the Person of Christ as vested with his Blessed Offices And from hence unto the didactical part of the Epistle he proceeds in a Retrograde Order unto what he had before insisted on For whereas he had first declared the Glory of the Person of Christ in his Kingly Office Chap. 1. then in his Prophetical Chap. 2 3. And having now entred on his Sacerdotal he goes on to enlarge upon this last Function then he returns unto his Prophetical and shuts up the whole with a renewed mention of his Kingly Power as we shall see in their Order and proper places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consummatio perfectio A Sacred Perfection or compleatness of State and Condition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By the Hand of the Priesthood of Levi himself Because Levi himself received not the Priesthood in his own Person but his Posterity Tremellius renders it Levitarum the Priesthood of Levites The Original leaves no scruple By the Levitical Priesthood The Priesthood that was confined to the House Family Tribe and Posterity of Levi. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 M. S. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corruptly Nam sub hoc populo sancita est Lex Beza For under it the Law was established to the People Sub ipso populus legem accepit acceperat Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by whom or whereby the Law was imposed upon the People if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by whom relate unto Levi the sence is mistaken and much more by the Arab. who takes the Law only for the Law of the Sacerdotal Office from which it is plainly distinguished The Aethiopick reads the whole Verse to this purpose And the People did according to the Law of the Priesthood which was appointed what need was there therefore that he should give another Priest whose appointment one should say was according to Melchisedec which Argues the great unskilfulness of
inconveniency in this Interpretation yet I look not on it as suited unto the Design of the Apostle in this place For his intention is to prove that Perfection was not to be obtained by the Levitical Priesthood Unto this end he was to consider that Priesthood under all its Advantages for if any of them seem to be omitted it would weaken his Argument seeing what it could not do under one consideration it might do under another Now although it was some commendation of the Levitical Priesthood that it was appointed of God or confirmed by a Law yet was it a far greater Advancement that therewith the whole Law was given and thereon did depend as our Apostle declares in the next Verses The Introduction of this clause by the Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be on a double Account which though different yet either of them is consistent with this Interpretation of the words 1. It may be used in a way of Concession of all the Advantages that the Levitical Priesthood was accompanied withal be it that together with that Priesthood the People also received the Law Or 2. On the other side there is included a Reason why Perfection was not to be attained by that Priesthood namely because together with it the People were brought into Bondage under the Yoke of the Law Either way the whole Law is intended But the most probable Reason of the Introduction of this Clause by that Particle for was to bring in the whole Law into the same Argument that Perfection was not attainable by it This the Apostle plainly reassumes ver 18 19 concluding as of the Priesthood here that it made nothing Perfect For it is the same Law which made nothing perfect that was given together with that Priesthood and not that especial Command alone whereby it was instituted There yet remains one Difficulty in the words For the People are said to receive the Law under the Levitical Priesthood and therefore it should seem that that Priesthood was established before the giving of the Law But it is certain that the Law was given on Mount Sinai before the Institution of that Priesthood For Aaron was not called nor separated unto his Office untill after Moses came down from the Mount the second time with the Tables renewed after he had broken them Exod. 40. 12 13 14. Two things may be applyed to the removal of this Difficulty For 1. The People may be said to receive the Law under the Levitical Priesthood not with respect unto the Order of the giving of the Law but as unto their Actual Obedience unto it in the exercise of the things required in it And so nothing that appertained unto Divine Worship according unto the Law was performed by them until that Priesthood was established And this as I have shewed is the true Signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used It doth not signifie the giving of the Law unto them but their being legalized or brought under the Power of it Wherefore although some part of the Law was given before the institution of that Priesthood yet the People were not brought into the Actual Obedience of it but by virtue thereof But 2. The Apostle in this place hath especial respect unto the Law as it was the Cause and Rule of Religious Worship of Sacrifices Ceremonies and other Ordinances of Divine Service For in that part of the Law the Hebrews placed all their Hopes of Perfection which the Moral Law could not give them And in this respect the Priesthood was given before the law For although the Moral law was given in the Audience of the People before on the Mount and an Explication was given of it unto Moses as it was to be applyed unto the Government of that People in Judiciary proceedings commonly called the Judicial law before he came down from the Mount Exod. 21. 22 23. yet as to the system of all Religious Ceremonies Ordinances of Worship Sacrifices of all sorts and Typical Institutions whatever belonged unto the Sacred Services of the Church the law of it was not given out unto them until after the Erection of the Tabernacle and the separation of Aaron and his Sons unto the Office of the Priesthood Yea that whole Law was given by the voyce of God out of that Tabernacle whereof Aaron was the Minister Lev. 1. 1 2. So that the People in the largest sence may be said to receive the law under that Priesthood Wherefore the sence of the words is that together with the Priesthood the People received the Law of Commandments contained in Ordinances which yet effected not in their Conjunction the End that God designed in his Worship And we may observe that Obs. Put all Advantages and Priviledges whatever together and they will bring nothing to Perfection without Jesus Christ. God manifested this in all his Revelations and Institutions His Revelations from the Foundation of the world were gradual and partial increasing the light of the knowledge of his Glory from Age to Age. But put them all together from the first Promise with all Expositions of it and Additions unto it with Prophesies of what should afterwards come to pass taking in also the Ministry of John the Baptist yet did they not all of them together make a perfect Revelation of God his Mind and Will as he will be known and worshipped Heb. 1. 1. John 1. 18. So also was there great variety in his Institutions Some were of great Efficacy and of clearer Significancy than others But all of them put together made nothing perfect Much more will all the ways that others shall find out to attain Righteousness Peace Light and life before God come short of Rest or Perfection The last thing considerable in these words is the Reason whereby the Apostle proves That in the Judgment of the Holy Ghost himself Perfection was not attainable by the Levitical Priesthood For if it were what farther need was there that another Priest should arise after the Order of Melchisedec and not be called after the Order of Aaron The Reason in these words is plain and obvious For after the Institution of that Priesthood and after the Execution of it in its greatest Glory Splendour and Efficacy a Promise is made in the Time of David of another Priest of another Order to arise Hereof there can be no Account given but this alone that Perfection was not attainable by that which was already instituted and executed For it was a Perfection that God aimed to bring his Church unto or the most Perfect state in Righteousness Peace Liberty and VVorship which it is capable of in this world And whatever state the Church be brought into it must be by its High Priest and the Discharge of his Office Now if this might have been effected by the Levitical Priesthood the rising of another Priest was altogether needless and useless This is that Invincible Argument whereby the Holy Apostle utterly overthrows the
attended the Services of it though they could Offer neither burnt Incense nor Sacrifice that is all the Levites in their courses For He so excludes the Tribe whereof he speaks from the least Relation unto the Sacerdotal VVork or Office None of them ever did or might draw near nor Minister unto the Altar in any Sacred Services whatsoever See 1 Cor. 9. 13. This Entrance doth the Apostle make into the confirmation of his Assertion that the Priesthood was changed and therewithal the Law For it appears that there was to be a Priest who had no Right by the Law so to be seeing he was of that Tribe which the Law utterly excluded from any Interest in the Sacred Services of the Altar and much more those which were peculiar unto the Aaronical Priests Thus 1. All mens Rights Duties and Priviledges in Sacred things are fixed and limited by Divine Institution And 2. Seeing Christ himself had no Right to Minister at the Material Altar the Re-introduction of such Altars is inconsistent with the perpetual continuance of his Priesthood VER 14. THIS Apostle confirms his Assertion by a particular Application of it unto the Person of our Lord Jesus Christ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vul. Lat. de Sacerdotibus without countenance from any Copies of the Original or Ancient Translation The words contain a double Assertion 1. That our Lord sprang of the Tribe of Judah 2. That of that Tribe Moses spake nothing concerning the Priesthood There wants nothing to compleat the Proof of his Argument but that our Lord was a Priest which he therefore proves in the ensuing Verses VER 14. For it is Evident or Manifest that our Lord sprang out of Judah of which Tribe Moses spake nothing concerning the Priesthood In the first part of the words there are two things considerable The manner of the Proposition or the Modification of the Assertion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Conjunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for doth only shew that a Reason or Proof of what was before laid down is here introduced And of this he saith palam est manifestum it is manifest open a thing confessed Evident as we say in it self A thing easie to be proved but that it is by no Man denyed Only whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is manifest or evident 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to intimate what was manifest before-hand as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to Evidence a matter before-hand And this may not only respect but be confined unto the preceding Promises and Declaration that the Messiah should be of the Tribe of Judah But we may consider in general how this is said to be a thing Evident or Manifest in its application unto our Lord Jesus Christ. And 1. This was included in the Faith of Believers who granted him to be the Messiah For nothing was more plainly promised under the Old Testament nor more firmly believed by the Church than that the Messiah was to be of the Tribe of Judah and of the Family of David And thus it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 manifest to them before-hand For unto Judah the Promise was Solemnly confined Gen. 49. 8 9 10. and frequently reiterated unto David as I have shewed elsewhere VVhoever therefore acknowledged our Lord Jesus Christ to be the true Messiah as all the Hebrews did unto whom our Apostle wrote though the most of them adhered unto the Law and Ceremonies of it they must and did grant that he sprang of the Tribe of Judah And none of the Unbelieving Jews made use of this Objection that he was not of the Tribe of Judah which if they could have managed had absolutely Justified them in their Unbelief This was sufficient unto the purpose of the Apostle seeing he proceeded not only on what was granted among them but firmly believed by them and not denied by their Adversaries 2. It was in those days manifest by his known Genealogy For by the Providence of God his Parents were Publickly enrolled of that Tribe and of the Family of David in the Tax and Recognition of the people appointed by Augustus Caesar Luke 2. 4. And this was made yet more Famous by the Cruelty of Herod seeking his Destruction among the Children of Bethlehem Mat. 2. And the Genealogies of all Families whilst the Jewish Common-wealth continued in any condition were carefully preserved because many legal Rights and Constitutions did depend thereon And this Preservation of Genealogies was both appointed of God and fenced with Legal Rights for this very End to Evidence the accomplishment of his Promise in the Messiah And unto this End was his Genealogy written and recorded by two of the Evangelists as that whereon the Truth of his being the Messiah did much depend Sundry of the Ancients had an apprehension that the Lord Christ derived his Genealogy from both the Tribes of Judah and Levi in the Regal and Sacerdotal Offices as he who was to be both King and Priest And there is a Story inserted in Suidas how in the days of Justinian the Emperour one Theodosius a principal Patriarch of the Jews acquainted his Friend one Philip a Christian how he was enrolled by the Priests in their Order as of the Linage of the Priests by the Name of Jesus the Son of Mary and of God and that the Records thereof were kept by the Jews at Tiberias to that very time But the whole Story is filled with gross effects of Ignorance and incredible Fables being only a Dream of some Superstitious Monastick But the Ancients grounded their imagination on the Kindred that was between his Mother and Elizabeth the Wife of Zechariah the Priest who was the Daughter of Aaron Luke 1. 5. But this whole conceit is not only false but directly contradictory to the Scope and Argument of the Apostle in this place For the Authors of it would have the Lord Christ so to derive his Genealogy from the Tribe of Levi as thence to be entitled unto the Priesthood which yet it could not be unless he was also proved to be of the Family of Aaron And to assign a Priesthood unto him as derived from Aaron is openly contradictory unto the Apostle in this place and destructive of his whole Design as also of the true real Priesthood of Christ himself as is evident unto any one who reads this Chapter The Alliance and Kindred that was between the Blessed Virgin and Elizabeth was doubtless by an Antecedent intermarriage of those Tribes as Elizabeth's Mother might be Sister unto the Father or Grand-father of the Holy Virgin And this was not only Lawful between the Tribes of Judah and Levi or the Regal and Sacerdotal Families whence Jehoshabeath the Wife of Jehoiadah was the Daughter of Jehoram the King 2 Chron. 22. 11. as some have imagined but such Marriages were usual unto and Lawful among all the other Tribes where Women had no Inheritances of Land which was expresly provided against by a particular Law And
Divine but it was the life of the Person of the Son of God of Christ as God and Man in one Person And so his life was endless For first in the Death which he underwent in his Humane Nature there was no Interruption given unto his Discharge of his Sacerdotal Office no not for a moment For Secondly His Person still lived and both Soul and Body were therein inseparably United unto the Son of God Although he was truly and really dead in his Humane Nature he was still alive in his indissoluble Person And this the Apostle hath a respect unto in the Testimony which he cites in the next Verse to prove that he is a Priest for ever The Carnal Commandment gave Authority and Efficacy unto the Levitical Priests But Christ is made a Priest according to the Power of an endless life that is through the Power and Efficacy of that Eternal life which is in his Divine Person both his Humane Nature is preserved always in the Discharge of his Office and he is enabled thereby to work out eternal life on the behalf of them for whom he is a Priest And so the Apostle proves the Difference of this other Priest from those of the Order of Aaron not only from the Tribe wherein he was to be and from his Type Melchisedec but also from the way and means whereby the one and the other were enabled to discharge their Office VER 17. The Proof of all before asserted is given in the Testimony of the Psalmist so often before appealed unto For he testifieth thou art a Priest for ever after the Order of Melchisedec The Introduction of this Testimony is by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or he Witnesseth or Testifieth that is David doth in the Psalm or rather the Holy Ghost speaking in and by David doth so testifie He doth not absolutely say that so he speaks but testifies because he used his words in a way of Testimony unto what he had delivered And although one thing be now principally intended by him yet there is in these words a Testimony given unto all the especial Heads of his Discourse As 1. That there was to be another Priest a Priest that was not of the Stock of Aaron nor Tribe of Levi. For he says unto the Messiah Prophesied of who was to be of the Seed of David Thou art a Priest although a stranger from the Aaronical Line 2. That this other Priest was to be after the Order of Melchisedec and was not to be called after the Order of Aaron For he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the Order 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a redundant and not a suffix 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and signifies a state or order of things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eccles. 3. 18. I said in my Heart concerning the estate of the Sons of Men their condition and Order of all things that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Priesthood of Christ in the mind of God was the Eternal Idea or Original Exemplar of the Priesthood of Melchisedec God brought him forth and vested him with his Office in such a way and manner as that he might outwardly represent in sundry things the Idea of the Priesthood of Christ in his own mind Hence he and his Priesthood became an External Exemplar of the Priesthood of Christ as unto its actual exhibition and therefore is he said to be made a Priest after his Order that is suitably unto the Representation made thereof in him 3. That he was made a Priest namely by him and his Authority who said unto him Thou art a Priest as Chap. 5. 5 6 10. 4. That he was so after the power of an endless life For he was a Priest for ever This word is applyed to the Law and legal Priesthood and signifies a Duration commensurate unto the state and condition of the things whereunto it is applyed There was an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Law an Age whereunto its continuance was confined So long all the Promises annexed unto it stood in force And as ascribed unto the new state of things under the Gospel it doth not signifie Eternity absolutely but a certain unchangable Duration unto the end of the Time and Works of the Gospel For then shall the Exercise of the Priesthood of Christ cease with his whole Mediatory Work and Office 1 Cor. 15. 28. Christ therefore is said to be a Priest for ever 1. In respect of his Person endued with an endless life 2. Of the Execution of his Office unto the final end of it he lives for ever to make Intercession 3. Of the Effect of his Offices which is to save Believers unto the utmost or with an Everlasting Salvation And the Apostle had sufficient Reason to affirm that what he proposed was eminently manifest namely from the Testimony which he produceth thereof For what can be more evident than that the Aaronical Priesthood was to be abolished if so be that God had designed and promised to raise up another Priest in the Church who was neither of the Stock nor Order of Aaron nor called the same way to his Office as he was and who when he was so raised and called was to continue a Priest for ever leaving no room for the continuance of that Priesthood in the Church nor place for its return when it was once laid aside And we may observe that 1. The Eternal continuance of Christs Person gives Eternal continuance and efficacy unto his Office Because he lives for ever he is a Priest for ever His endless life is the Foundation of his endless Priesthood Whilst he lives we want not a Priest and therefore he says that because he lives we shall live also 2. To make new Priests in the Church is virtually to renounce the Faith of his living for ever as our Priest or to suppose that he is not sufficient to the Discharge of his Office 3. The Alteration that God made in the Church by the Introduction of the Priesthood of Christ was progressive towards its perfection To return therefore unto or look after legal Ceremonies in the Worship of God is to go back unto poor beggarly Elements and Rudiments of the World VER 18 19. IN the Twelfth Verse of this Chapter the Apostle affirms that the Priesthood being changed there was of Necessity a change made of the Law also Having proved the former he now proceeds to confirm his Inference from it by declaring that the Priest and Priesthood that were promised to be introduced were in all things inconsistent with the Law In that place he mentions only a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or change of the Law But he intended not an Alteration to be made in it so as that being changed and mended it might be restored unto its former Use. But it was such a change of it as was an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Abrogation of it as in these Verses he doth declare
unto God 1. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Command is of as large a signification ver 18. as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Law in ver 19. For the same thing is intended in both the words It is not therefore the peculiar command for the institution of the Legal Priesthood that is intended but the whole System of Mosaical Institutions For the Apostle having already proved that the Priesthood was to be abolished he proceeds on that Ground and from thence to prove that the whole Law was also to be in like manner abolished and removed And indeed it was of such a nature and constitution that pull one pin out of the Fabrick and the whole must fall unto the Ground For the Sanction of it being that he was cursed who continued not in all things written in the Law to do them the change of any one thing must needs overthrow the whole Law How much more must it do so if that be changed removed or taken away which was not only a material part of it but the very hinge whereon the whole observance of it did depend and turn And the whole of this System of Laws is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Command because it consisted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in arbitrary Commands and Precepts regulated by that Maxim The man that doth these things shall live by them Rom. 10. 5. And therefore the Law as a Command is opposed unto the Gospel as a Promise of Righteousness by Jesus Christ. Gal. 3. 11 12. Nor is it the whole Ceremonial Law only that is intended by the Command in this place but the Moral Law also so far as it was compacted with the other into one Body of Precepts for the same End For with respect unto the Efficacy of the whole Law of Moses as unto our drawing nigh unto God it is here considered 2. This Commandement is described by the Time of its giving it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it went before that is before the Gospel as now preached and dispensed It did not do so absolutely For our Apostle shews and proves that as to the Promise whereby the Grace of the New Covenant was exhibited and which contained the Substance and Essence of the Gospel it was given 430 years before the giving of the Law Gal. 3. 17. Wherefore the Precedency of the Law here expressed may respect the Testimony produced out of David whereby the Apostle proves the Cessation of the Priesthood and consequently of the Law it self For the Command was given before that Testimony and so went before it But it rather respects the actual Introduction of a New Priest in the Accomplishment of this Promise For hereon the whole change and alteration in the Law and Worship pleaded for by our Apostle did ensue The Commandement going before is the Law whereby the Worship of God and Obedience unto him was regulated before the coming of Christ and the Introduction of the Gospel 3. Of this Command or Law it is affirmed that there is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that with some earnestness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For truly verily certainly This whatever it be it came not to pass of its own accord but it was made by him who had Power and Authority so to do which must be the Lawgiver 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may respect a Law as was before intimated either on the Account of the Lawgiver him that hath power over it or of those unto whom it is given as a Law and who are under the Power of it In the latter sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to Transgress a Law to make it void what lies in us by contemning the Authority of him by whom it is given that use of the word was before observed in Mark 7. 9. Heb. 10. 28. In the first sense it is directly opposed unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is the giving presenting and promulgating of a Law by a just and due Authority whence it hath a power and force to oblige unto Obedience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Dissolution hereof The Word as was said even now is once more used in the New Testament and that by our Apostle in this Epistle chap. 9. 26. Christ hath appeared 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to put away sin say we by the Sacrifice of himself That is to the abrogation or abolishing of that power which Sin hath by its guilt to bind over sinners unto Punishment So the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Law is its Abrogation in taking away all its power of obliging unto Obedience or Punishment The Apostle elsewhere expresseth the same Act by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 2. 15. 2 Tim. 1. 10. It is therefore plainly declared that the Law is abrogated abolished disanulled but we must yet farther enquire 1 How this could be done 2 By what means it was done and 3 which himself adds expresly for what Reason it was done The first of these seemes not to be without its difficulties For it was a Law originally given unto the Church by God himself and continued therein with his Approbation for many Generations And there are multiplyed instances in the Sacred Records of his blessing them who were faithful and obedient in its Observation Yea the whole prosperity of the Church did always depend thereon as its neglect was always accompanied with severe Tokens of Gods displeasure Besides our Saviour affirmeth of himself that he came not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Math. 5. 17. to dissolve or destroy the Law which upon the matter is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For if a Law be disanulled or abrogated it is totally dissolved as to its obligatory power And our Apostle removes the suspicion of any such thing from the Doctrine of the Gospel Rom. 3. 31. Do we then make void the Law through Faith God forbid yea we establish the Law Ans. There are two ways whereby any Law may be disanulled or abrogated First By taking away all Authority and use from it as unto its proper end whilst it is in its pretended force For suppose it to be made for ever or for a time only its Abrogation is its deprivation of all Authority and Use as a Law And this cannot regularly be done but on one of these accounts 1 That the Authority giving the Law was not valued from the Beginning but men have been obliged unto it on a false presumption thereof 2 That the matter of it was never Good or usefull or meet to be made the matter of Law On neither of these accounts could this Law be abolished nor ever was so by the Lord Christ or the Gospel nor is so to this day For God himself was the immediate Author of it whose Authority is Soveraign and over all and thence also it follows that the matter of it was Good For the Commandement as our Apostle speaks was Holy Just and Good Rom. 7. 12. And however there be a difference between
made Gal. 3. 19. It had a manifold necessary respect unto Transgression As 1 to discover the nature of Sin that the Consciences of men might be made sensible thereof 2 To Coerce and Restrain it by its Prohibition and Threatnings that it might not run out into such an excess as to deluge the whole Church 3 To represent the way and means though obscurely whereby Sin might be expiated And these things were of so great use that the very being of the Church depended on them Secondly There was another Reason for it which he declares in the same place ver 23 24 It was to shut up men under a sense of the Guilt of Sin and so with some severity drive them out of themselves and from all expectation of a Righteousness by their own works that so they might be brought unto Christ first in the Promise and then as he was actually exhibited This brief Account of the weakness and unprofitableness of the Law whereon it was disanulled and taken away may at present suffice The Consideration of some other things in particular will afterwards occur unto us Only in our passage we may a little examine or reflect on the senses that some others have given unto these words Schlictingius in his Comment on the next verse gives this Account of the state of the Law Lex expiationem concedebat leviorum delictorum idque ratione poenae alicujus arbitrariae tantum gravioribus autem peccatis quibus mortis poenam fixerat nullam reliquer at veniam maledictionis fulmen vibrans in omnes qui graviùs peccássent But these things are neither accommodate unto the Purpose of the Apostle nor true in themselves For 1 The Law denounced the Curse equally unto every Transgression be it small or great Cursed is he who continueth not in all things 2 It expiated absolutely no Sin small nor great by its own power and efficacy neither did it properly take away any punishment temporal or eternal That some sins were punished with Death and some were not belonged unto the Politie of the Government erected among that People But 3 As unto the Expiation of Sin the Law had an equal respect unto all the Sins of Believers great and small it Typically represented the Expiation of them all in the Sacrifice of Christ and so confirmed their Faith as to the Forgiveness of Sin but farther it could not proceed And Grotius on the place Non perduxit homines ad justitiam illam veram internam sed intra ritus facta externa constitit Promissa terrestria non operantur mortis contemptum sed eum operatur melior spes vitae aeternae caelestis Which is thus enlarged by another The Mosaical Law got no man freedom from Sin was able to give no man strength to fulfill the Will of God and could not purchase Pardon for any that had broken it This therefore was to be done now afterwards by the Gospel which gives more sublime and plain Promises of pardon of Sin which the Law could not Promise of an Eternal and Heavenly Life to all true penitent Believers which gracious tenders now made by Christ give us a freedom of access unto God and Confidence to come and expect such mercy from him Ans. 1 What is here spoken if it intend the Law in it self and its carnal Ordinances without any respect unto the Lord Christ and his Mediation may in some sense be true For in it self it could neither Justifie nor Sanctifie the Worshippers nor spiritually or eternally expiate Sin But 2 Under the Law and by it there was a Dispensation of the Covenant of Grace which was accompanied with Promises of eternal life For it did not only repeat and re-inforce the Promise inseparably annexed unto the Law of Creation do this and live but it had also other Promises of Spiritual and eternal things annexed unto it as it contained a legal Dispensation of the first Promise or the Covenant of Grace But 3 The Opposition here made by the Apostle is not between the precepts of the Law and the precepts of the Gospel the Promises of the Law and the Promises of the Gospel outward Righteousness and inward Obedience but between the efficacy of the Law unto Righteousness and Salvation by the Priesthood and Sacrifices ordained therein on the one hand and the Priesthood of Christ with his Sacrifice which was promised before and now manifested in the Gospel on the other And herein he doth not only shew the Preference and Dignity of the latter above the former but also that the former of it self could do nothing unto these Ends but whereas they had represented the Accomplishment of them for a Season and so directed the Faith of the Church unto what was future that now being come and exhibited it was of no more use nor Advantage nor meet to be retained Thus then was the Law disanulled and it was so actually by the means before mentioned But that the Church might not be surprized there were many warnings given of it before it came to pass As 1 A Mark was put upon it from the very Beginning that it had not a Perpetuity in its Nature nor inseparably annexed unto it For it had no small presignification in it that immediately upon the giving of it as a Covenant with that People they brake the Covenant in making the Golden Calf in Horeb and thereon Moses brake the Tables of Stone wherein the Law was written Had God intended that this Law should have been perpetual he would not have suffered its first constitution to have been accompanied with an express Embleme of its disanulling 2 Moses expresly foretells that after the giving of the Law God would provoke them to jealously by a foolish People Deut. 32. 21. Rom. 10. 19. that is by the calling of the Gentiles whereon the Wall of Partition that was between them even the Law of Commandements contained in Ordinances was of necessity to be taken out of the way 3 The Prophets frequently declared that it was of it self utterly insufficient for the expiation of Sin or the Sanctification of Sinners and thereon preferred moral Obedience above all its Institutions whence it necessarily follows that seeing God did intend a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or state of Perfection for his Church that this Law was at last to be disanulled 4 All the Promises concerning the coming of Christ as the end of the Law did declare its station in the Church not to be perpetual especially that insisted on by our Apostle of his being a Priest after the Order of Melchisedec 5 The Promises and Predictions are express that a New Covcnant should be established with the Church unto the removal of the Old whereof we must treat in the next Chapter By all these ways was the Church of the Hebrews fòrewarned that the Time would come when the whole Mosaical Law as to its Legal or Covenant Efficacy should be disannulled unto the unspeakable Advantage of the Church
was so far from effecting this promised state that there was a necessity of taking it out of the way as a thing weak and unprofitable that the better Hope perfecting the state of the Church might be introduced Such Appearances are sometimes represented unto us of means highly probable for the Delivery of the Church which after a while do utterly disappear and things are rolled into a posture quite contrary unto the expectations of many When there is an Appearance of what God hath promised of what Believers have prayed for it is no wonder if some do earnestly embrace it But where God hath laid aside any means and sufficiently declared that it is not his holy pleasure to use it in such a way or unto such a length as we would desire for the fulfilling of his Promises it is not Duty but obstinacy and selfishness to adhere unto it with any such expectations Obs. 2. Believers of Old who lived under the Law did not live upon the Law but upon the Hope of Christ or Christ hoped for Christ is the same that is unto the Church yesterday to day and for ever If Justification if Salvation could be had any other way or by any other means then was his coming needless and his death in vain It was the Promise of him and not of the Law which he had broken which was the Relief and Salvation of Adam This being the first thing that was proposed unto fallen man as the only means of his Restauration Justification and Salvation if any thing were afterwards added unto the same purpose it would declare this to be insufficient which would be an impeachment of Divine wisdom and grace On the same promise of Christ which virtually contained and exhibited unto Believers all the Benefits of his mediation as it was frequently renewed and variously explained did all the Saints live under the Old Testament And the obscurity of the Revelations of him in comparison of that by the Gospel respected only the degrees but not the essence of their Faith Obs. 3. The Lord Christ by his Priesthood and Sacrifice makes perfect the Church and all things belonging thereunto Col. 2. 10. In the last place the Apostle illustrates the work wrought through the Introduction of the better Hope by the effect of it in them that do believe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By which we draw nigh unto God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which may refer either to the remote antecedent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Introduction or bringing in or unto the next which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Hope being both of the same Gender By the Introduction of the better Hope we draw nigh to God or by which Hope we draw nigh to God Both come to the same for the substance of the sense but the Application is more natural to the next Antecedent by which Hope we draw nigh unto God It remaineth only that we enquire what it is thus to draw nigh to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a word belonging unto the Sacerdotal Office denoting the approach of the Priests unto God in his worship So the LXX for the most part render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the General term for all Access unto God with Sacrifices and Offerings And this doth the Apostle intend Under the Levitical Priesthood the Priests in their Sacrifices and Solemn Services did draw nigh unto God The same now is done by all Believers under the Sacerdotal Ministration of Jesus Christ. They now all of them draw nigh unto God And in all their worship especially in their prayers and supplications they have by him an Access unto God Ephes. 2. 18. There is a similitude in these things and an Allusion in the one unto the other yet so as that the one doth far excell the other as to Grace and Priviledge For 1. under the Law it was the Priests alone who had this Priviledge of drawing nigh unto God in the solemn worship of the Temple and Tabernacle The People were kept at a Distance and might never come near the Sacred Services of the Holy place But all Believers being made a Royal Priesthood every one of them hath an equal Right and Priviledge by Christ of drawing nigh unto God 2. The Priests themselves did draw nigh only unto outward pledges Tokens and Symbols of Gods Presence Their highest Attainment was in the Entrance of the High Priest once a year into the most Holy place Yet was the Presence of God there only in things made with hands only instituted to represent his Glory But Believers do draw nigh to God himself unto the throne of his Grace as the Apostle declares Chap. 10. 19 20 21 22. It may therefore be granted that there is this Intention in the words For as by the Law of Old the Priests in the solemn worship of the Church did draw nigh to God in those visible pledges of his Presence which he had appointed and this they did by vertue of the Aaronical Priesthood and the Law of its Institution which was the utmost that could be attained in their imperfect state so now upon the Introduction of the better Hope and by vertue thereof Believers in all their solemn worship do draw nigh unto God himself and find Acceptance with him And there are two Reasons for the Admission of this Interpretation For 1. one part of the Apostles Design is to manifest the Glory and Preheminence of Gospel-worship above that of the Law And the excellency hereof consists not in outward forms and pompous Ceremonies but in this that all Believers do therein draw nigh unto God himself with boldness 2. Whereas it is peculiarly the Priesthood of Christ and his Discharge of that office in his Oblation and Intercession which he intends by the better Hope as he fully declares himself towards the end of the Chapter they are those which we have a peculiar respect unto in all our approaches unto God in our holy worship Our Entrance unto the Throne of Grace is through the veil of his flesh as offered Our Admission is only by vertue of his Oblation and our Acceptance depends on his Intercession Herein therefore in a peculiar manner by this better Hope we draw nigh unto God But yet there is a more extensive signification of this Expression in the Scripture which must not be here excluded By nature all men are gone far off from God The first general Apostacy carried mankind into a most unconceiveable Distance from him Though our Distance from him by nature as we are Creatures be infinite yet this hinders not but that in his infinite Goodness and Condescension we may have intercourse with him and find Acceptance before him But the Distance which came between us by sin cuts off all Communion of that kind Wherefore our Moral Distance from God as our nature is corrupted is greater with respect unto our Relation unto him than our essential Distance from him as our nature is created Hence being afar
1. A Proposition of a New Medium for the confirmation of the principal Argument before insisted on ver 20. 2. An Illustration and Proof of what is asserted in that Proposition ver 21. 3. An Inference from its being so established and proved ver 22. In the Proposition three things may be considered 1. The Connexion of it unto the preceding Discourse by the conjunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. The Modification of the Proposition in the manner of its Introduction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quanto quatenus in quantum in as much 3. The Proposition it self expressed negatively 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not without c. The Note of Connexion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may respect ver 17 where the same Testimony now insisted upon is introduced and so may intimate a farther pursuit of the same Argument If so the other two verses 18 19. are inserted as a Parenthesis comprizing an inference of what the Apostle had before proved with the Reasons of it For whereas before he had only made use of the words of the Father unto Christ thou art a Priest for ever and thereon shewed what would thence follow he now proceeds to declare the manner how those words were spoken namely with an Oath Or it may respect the words immediately foregoing namely the bringing in of a better hope for it was brought in by an Oath and this sense is followed by most Translators who supply the Defect in these words by the repetition of a better Hope But although neither of those suppositions concerning the connexion of the words doth prejudice the sense or Design of them yet as we have observed before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For oftentimes is as much as moreover as it is rendred etiam by Beza and then it denotes not an immediate connexion with or dependance on what went before in particular but only a Processe in the same general Argument And so it is here a note of Introduction of a new special consideration for the confirmation of the same Design Thence our Translators supply the words not with any thing that went before but with what follows after which the Apostle designed now in particular to speak unto he was made a Priest The Modification of the Proposition is in those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eatenus quantum in quantum inasmuch so much Hereunto answers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 22. in tantum quanto tanto The excellency of the Covenant whereof Christ was made Mediator above the old Covenant had proportion with the preheminence of his Priesthood above that of Aaron in that he was made a Priest by an Oath but they were not so And we may observe in general that Obs. The Faith Comfort Honour and Safety of the Church depends much on every particular remark that God hath put upon any of the Offices of Christ or whatever belongs thereunto We have lived to see Men endeavouring their utmost to render Christ himself and all his offices of as little use in Religion as they can possibly admit and yet retain the Name of Christians And it is to be feared that he is as little valued by some in their Practice as he is by others in their notions This is not the way of the Scripture Therein every concernment of him and his Offices is particularly insisted on and the Apostle in this Chapter makes it manifest what important Mysteries depend on such minute considerations as some would think were little to be regarded But all things concerning him are full of Divine Mysteries and every Word about them that drops from infinite Wisdom ought to be an object of Faith and Admiration When therefore we cease to enquire with all Diligence into all the Revclations made concerning Christ or his Offices or any thing which belongs unto them we do really cease to be Christians And there can be no greater Evidence of our want of Faith in him and Love unto him than if we neglect a due consideration of all things that the Scripture reveals and testifies concerning him The Proposition it self is in those words not without an Oath Two things the Apostle supposeth in this Negative Proposition 1. That there were two ways whereby men either were or might be made Priests namely they might be so either with or without an Oath And he expresseth the latter way applying it negatively unto Christ that he might include a Negation of the former way with respect unto the Priests under the Law both which he afterwards expressely mentioneth 2. That the Dignity of the Priesthood depends on and is declared by the way whereby God was pleased to initiate men into that Office These two things being in general laid down as those which could not be denied the Apostle makes Application of them in the next verse distinctly unto the Friests of the Law on the one hand and Christ on the other in a comparison between whom he is ingaged And we may observe that Nothing was wanting on the part of God that might give eminency stability glory and efficacy unto the Priesthood of Christ. Not without an Oath For 1. This was due unto the Glory of his Person The Son of God in infinite Grace condescending unto the susception of this Office and the discharge of all the Duties of it it was meet that all things which might contribute any thing unto the Glory or efficacy of it should accompany his undertakings For being in himself the Image of the invisible God by whom all things were created it was meet that in his whole work he should in all things have the preheminence as our Apostle speaks Col. 1. 15 16 18. He was in every thing that he undertook to be preferred and exalted above all others who ever were employed in the Church or ever should be and therefore was he made a Priest not without an Oath 2. God saw that this was needful to encourage and secure the Faith of the Church There were many things defective in the Priesthood under the Law as we have partly seen already and shall yet see more fully in our progress And it suited the design and wisdom of God that it should be so For he never intended that the Faith of the Church should rest and be terminated in those Priests or their Office What he granted unto them was sufficient unto the end and use whereunto he had designed it so as that the Church might have all that respect for it which was needful or for their Good But so many defects there were in that Administration as might sufficiently evidence that the Faith of the Church was not to acquiesce therein but to look for what was yet to come as our Apostle proves by many instances in this Chapter But upon the Introduction of the Priesthood of Christ God really and actually proposeth and exhibiteth unto the Church all that they were to trust unto all that he would do or was any way needful to be done for
their Peace and Salvation No other Relief was to be expected for the future therefore did God in infinite Wisdom and Grace for the stability and security of their Faith grant the highest and most peculiar Evidences of the everlasting confirmation of his Priesthood And hereby did he manifest that this Dispensation of his Will and Grace was absolutely unchangeable so that if we comply not therewithal we must perish for ever Thus all the whole Scripture and all contained therein direct us unto our ultimate Hope and Rest in Christ alone VER 21. In the Application of this assertion the Apostle affirms that those Priests the Priests under the Law were made without an Oath No such thing is mentioned in all that is recorded concerning their Call and Consecration For where they are expressly declared in their outward circumstances Exod. 28 29. there is mention made of no such thing But their dedication consisted in three things 1. A Call from God expressed chap. 28. ver 1. VVe have shewed how necessary this was unto the first erection of any Priesthood though it was to be continued by an ordinary succession See chap. 5 4. It is therefore granted that in this general Foundation of the Office Aaron had it even as Christ had though not in the same way or manner For the Call of Christ was far more eminent and glorious than that of Aaron as hath been shewed 2. It consisted in the Appointment and Preparation of those peculiar Garments and Mystical Ornaments wherein they were to administer their Office and their Unction with the holy Annointing Oyle when cloathed with those Garments 3. In the Sacrifices wherewith they were consecrated and actually set apart unto that Office whereunto they were called And these two were peculiar unto them there being no use of them in the consecration of Christ for both of them did declare their whole Administration to be external and carnal and therefore could never make any thing perfect nor were capable of a confirmation unto perpetuity But the Promise made unto Phineas seems to be expresse for an eternity in this Priesthood Behold saith God I give unto him my Covenant of Peace and he shall have it and his seed after him even the Covenant of an Everlasting Priesthood Num. 25. 12 13. But this proves not a certain absolute perpetuity of this Priesthood of Phineas For 1. The Covenant intended was not a compleat solemn Covenant confirmed either by Oath or Sacrifice but only a naked Promise or Declaration of the VVill of God And that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is frequently used for such a promise as wherein the nature of a Covenant is not contained is acknowledged by the Jews themselves 2. All the special Covenants or Promises that God made unto or which any under the Law that had respect unto legal Administrations were all of them Commensurate unto the Duration and Continuance of the Law it self VVhilst the Covenant of the Law it self was in force they also continued and when that ceased then also were they to cease For the Foundation being taken away the whole Building must come to the ground Now that this Old Covenant of the Law was to cease and be taken away by the introduction of another and a better God did openly and frequently declare under the Old Testament as our Apostle manifests by one signal instance in the next chapter And this is the sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for ever in this case constantly It expresseth a certain continuance of any thing so as not to be changed or to have another thing substituted in the Room of that whereunto it is applyed whilst that legal Dispensation continued And so it was in this Promise made unto Phineas For although there was an Intercision made afterwards as to the continuance of the Priesthood in the line of his Family by the interposition of Eli and his sons who were of the Posterity of Ithamar yet he returned again into the enjoyment of this Promise in the Person of Zadock in the days of Solomon and so continued until the second Temple was forsaken of God also and made a den of Thieves But neither with respect unto him or any other is there any mention of the Oath of God For indeed God did never solemnly interpose himself with an Oath in a way of Priviledge or Mercy but with direct respect unto Jesus Christ. So he sware by himself unto Abraham that in his seed all the Nations of the Earth should be blessed whereby he declared the immutability of his Counsel in sending his Son to take his seed upon him So he sware unto David by his Holinesse that his seed namely Christ should sit on the Throne for ever Wherefore although God never changeth any real internal Acts of his Will or his Purposes for with him there is neither variableness nor shadow of turning yet he often works an Alteration in some things which on some conditions or for some time he hath proposed and enjoyned unto his Church unless they were confirmed by his Oath For this declares them to be absolutely immutable This is the Account the Apostle gives of the Aaronical Priests 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they truly that is Aaron and all his Posterity that exercised the Priests Office in a due manner they were all made Priests that is by God himself They did not originally take this Honour unto themselves but were called of God For he hath no regard unto them who in those days invaded the Priests Office with violence deceit or bribery and so not only corrupting but evacuating the Covenant of Levi. Those that entred into and executed their Office according to the Law are here intended by him These were all made Priests in the way of Gods appointment but neither all of them nor any of them were made Priests by an Oath God into whose Soveraign Will and Pleasure all these things are resolved granted unto them what he saw convenient and withheld what seemed good unto him what he did was sufficient to oblige the People unto Obedience during that Dispensation of his Will and what he did not adde but reserved for a further dispensation of His Grace intimated that liberty which he reserved unto himself of making an Alteration therein as he saw Good And we may see That Although the Decrees and Purposes of God were always firm and immutable yet there was no fixed state of outward Dispensations none confirmed with an Oath untill Christ came Nor shall we find any rest in any thing until we come to Christ. The Apostle in the next words declares in particular and positively what he had in general and negatively before laid down but this with an Oath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but He this Man he who was to be a Priest after the order of Melchisedec He was made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with an Oath This is first asserted and then proved by the Testimony of the Psalmist
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
〈◊〉 is that may not be transgressed and so not altered as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Sacred Law which none ought to transgresse which cannot in any thing be dispensed withal And by consequence only it is that which passeth not away That Priesthood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which altereth not which cannot be changed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he can quicken or enliven or give Eternal Life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for ever respecting duration of time in perpetuum Vul. Lat. Others perfectè perfectly compleatly Ours to the utmost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accedentes per semetipsum ad Deum Rhemists he is able to save for ever going by himself unto God strangely darkening the sense For going seems to respect his own going to God which the Vulg. accedentes will not bear eos qui per ipsum accedunt ad Deum Those who by him draw nigh to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 semper vivens ad interpellandum pro nobis always living to make intercession for us instead of for them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Causing to ascend or offering prayers for them VER 23 24 25. And they truly were many Priests because they were not suffered to continue by reason of Death But this Man because he continueth ever hath an unchangeable Priesthood Wherefore he is able to save them also to the uttermost that come unto God by him seeing he ever liveth to make Intercession for them THe Apostle in these words proceedeth unto his last Argument from the consideration of the Priesthood of Christ as Typed and represented by that of Melchisedec And his intention is still to prove the excellency of it above the Levitical and of his Person above theirs And in particular he makes it manifest that the bringing in of this better Hope did perfect or consummate all things which the Law could not do That he hath in these verses a respect unto Melchisedec as a Type of Christ and what we are taught thereby is evident from the matter treated of in them He had observed that as to the Description given of him in the Scripture that he abideth a Priest continually ver 3. and that it is witnessed of him that he lives seeing it is no where mentioned that he died ver 8. and this is the last consideration of him which he improveth unto his purpose and it is that which gives vertue and efficacy unto all the other that he had before insisted on Set this aside and all the other whether Advantages or Excellencies which he had discoursed of would be as ineffectual unto the ends aymed at as the Law it self For what profit could it be unto the Church to have so excellent and glorious a Priest for a season and then immediately to be deprived of him by the Expiration of his Office Moreover as what the Apostle affirms here of Christ hath respect unto what he had before observed concerning Melchisedec so what he affirms of the Levitical Priests depends on what he had before declared concerning them namely that they were all mortal dying men and no more and who actually died in their Successive Generations ver 8. The words therefore have three things in them in General 1. The state and Condition of the Levitical Priests by reason of their mortality ver 23. This he observes because he is not declaring the Dignity of Christ and his Priesthood absolutely but with respect unto them whose state therefore was the Antithesis in the Comparison 2. The state and Condition of the Priesthood of Christ on the account of his glorious Immortality ver 24. 3. The blessed effects and consequents of the Priesthood of Christ in as much by vertue of his Immortality he was a Priest for ever v. 25. In the first ver 23. there is 1. The Introduction of his Assertion and Observation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they truly 2. What he affirms of those Priests they were many 3. Whence that came to pass namely because they were not suffered to continue by reason of death which is not alledged only as the cause and Reason of their being many but also as a proof of their weakness and Infirmity In the Introduction of his Assertion there is a note of connexion and another of Asseveration The first is the copulative Conjunction And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Process unto a new Argument to the same purpose with those foregoing is intended hereby The former Design is continued and a new confirmation of it is added For he resolved to omit nothing that was of moment and unto his purpose 2dly There is a vehemency in his Assertion or a note of Asseveration and they truly He had used the same note before in the same manner ver 21. where we omit the Emphasis of it without cause And in other places the same Translators render this Particle by truly as they do here 1 Joh. 1. 3. But he doth not so much assert a thing by it that was dubious as positively declare that which was well known and could no way be gainsaid by them with whom he had to do And an Argument pressed ex concessis is forceible This is a known Truth 2. That which he affirms of them is that they were many Priests or there were many made Priests or they who were made Priests were many The sense is the same By the Appointment of God himself there were many made Priests or executed the office of the Priesthood It is of the High Priests only Aaron and his Successors of whom he speaks And it is with respect unto their Succession one to another that he affirms they were many This both the reason of it which he subjoynes and what he afterwards adds concerning the Priesthood of Christ wherein there was no Succession do evidently declare For there neither was nor could be by the Law any more than one at a time Perhaps in the disorder and confusion of that Church there might be more that were so called and esteemed as were Annas and Caiphas but that confusion he takes no notice of but attends unto what alwayes was or ought to have been according to the Law By Succession these High Priests were many For from Aaron the first of them unto Phineas who was destroyed with the Temple there were inclusively four-score and three High Priests Of these thirteen lived under the Tabernacle before the building of the Temple by Solomon Eighteen under the first Temple unto its Destruction by the Babylonians and all the rest lived under the second Temple which yet stood no longer than the first And the Multiplication of High Priests under the second Temple the Jews look upon as a Punishment and token of Gods displeasure for because of the sins of a Nation their Rulers are many and frequently changed Whatever Advantages there may be in an orderly Succession yet is it absolutely an
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
exercise of it to carry the work through them all unto eternal perfection In the Assertion of the Ability of Christ in this matter there is a Supposition of a work whereunto great Power and efficacy is required and whereas it is emphatically affirmed that he is able to save unto the uttermost it is supposed that great Oppositions and difficulties do lye in the way of its accomplishment But these things are commonly spoken unto by our Practical Divines and I shall not therefore insist upon them The whole is farther declared by instancing in those who are to be saved or made Partakers of this Salvation He is able to save to the uttermost but yet all are not to be saved by him Yea they are but few that are so Of the most it may be said They will not come unto him that they may have life Wherefore those whom he is thus able to save and doth save accordingly are all those and only those who come unto God by him To Come to God hath a double sense in the Scripture for it is sometimes expressive of Faith sometimes of VVorship 1. To come unto God is to believe Faith or believing is a coming to God So Christ calling us unto Faith in him calleth us to come unto him Matth. 11. 28. And Unbelief is a refusal to come to him You will not come to me that you may have Life Faith in God through him is coming to the Father by him Joh. 14. 6. so to come to God by Christ is through him to believe in God 1 Pet. 1. 21. 2. Our Accesse unto God in his Worship is our coming unto him So is it most frequently expressed in the old Testament Drawing nigh unto God And the expression is taken from the Approach that was made unto the Tabernacle in and with all holy services Worship is an Approximation unto God Psal. 73. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So our Apostle calls those who worshipped God in the Ordinances of the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 10. 1. The Comers the worshippers not those that come to the Worship but those who by that Worship come to God In answer hereunto our Evangelical Worship is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Accesse an Approximation a drawing nigh or coming to God Ephes. 1. 18. Heb. 10. 22. The latter sense is principally here intended for the discourse of the Apostle is concerning the slate of the Church under the New Testament with the Advantage of it above that of Old by its Relation unto the Priesthood of Christ. They came of old to God with their worship by the High Priest of the Law But those High Priests could not save them in any sense But the High Priest of the New Testament can save to the utmost all Gospel worshippers all that come to God by him But the former sense of the word is also included and supposed herein They that come unto God by Christ are such as believing in him do give up themselves in holy Obedience to worship God in and by him So is the way expressed of this coming unto God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is by him as an High Priest as it is at large explained by the Apostle Chap. 10. 19 20 21 22. Now to come unto God by Jesus Christ in all holy worship so as thereon to be interested in his saving Power as the High Priest of the Church is so to come 1. In Obedience unto his Authority as to the way and manner of it 2. With Affiance in his Mediation as to the Acceptance of it 3. VVith Faith in his Person as the Foundation of it 1. It is to come in Obedience unto his Authority and that on a double account 1. Of the way of coming It is not by legal Institutions it is not by our own Inventions it is only by his Appointment Matth. 28. 20. To come to God any other way gives us no interest in the care or saving Power of Christ John 15. 7 8. 2. Of that especial respect which we have in our Souls and Consciences unto his Soveraign Rule over us 2. With Affiance in his Mediation And therein Faith hath respect unto two things 1. The Sacrifice he hath offered the Attonement and Reconciliation he hath made for us whereon our whole liberty of Accesse unto God doth depend Chap. 10. 19 20 21 22. 2. To his Intercession whereby he procures actual Acceptance for our Persons and our Duties Heb. 4. 16. 1 John 2. 2. 3. The Foundation of the whole is Faith in his Person as vested with his holy Office and in the discharge of it It is so to believe in him as to believe that he is able to save to the utmost all that come unto God by him This is the ground whereon in our holy worship we assemble in his name Matth. 18. 20. And make all our Supplications unto God in his name John 16. 26. That is by an exercise of Faith and Trust in him that by and through him we shall be accepted with God And we may hence observe 1. The Salvation of all sincere Gospel worshippers is secured by the Actings of the Lord Christ in the Discharge of his Priestly Office 2. Attendance unto the Service the worship of God in the Gospel is required to interest us in the saving Care and Power of our High Priest Men deceive themselves who look to be saved by him but take no care to come to God in Holy Worship by him Nor is it an easie or common thing so to do All men pretend unto Divine worship some one way some another and in words they interpose the name of Christ therein but really to come to God by him is a matter of another import Two things are indispensibly required thereunto 1. That the Principle of saving Faith be antecedent unto it 2. That the exercise of Faith be concomitant with it Unless we are true Believers our worship will not be accepted And unless we are in the exercise of Faith on God through Christ in the performance of it it gives no glory to him it brings no Advantage unto our selves 3. Those who endeavour to come unto God any other way but by Christ as by Saints and Angels may do well to consider whether they have any such Office in Heaven as by vertue whereof they are able to save them to the uttermost That this is done by those of the Roman Church cannot with any modesty be denied yea it is avowed by them For when they are charged with the wickedness of their Doctrine and Practice in this matter evacuating the Mediation of Christ they reply that they admit of no Mediators of Reconciliation with God but only of intercession Be it so Ability to save to the utmost is here ascribed unto our High Priest upon the Account of his intercession A respect unto his Oblation whereby he made Reconciliation is included but it is the efficacy of his Intercession that is expresly regarded
of his Flesh and when he laid down his life for us We know not what change may be wrought in nature it self by its investiture with glory nor how inconsistent these affections which in us cannot be separated from some weakness and sorrow are with his present state and dignity Nor can any solid satisfaction be received by curious contemplations of the nature of glorifyed Affections But herein we have an infallible Demonstration of it that he yet continueth in the exercise of that Office with respect whereunto all these Affections of Love Pity and Compassion are ascribed unto him As our High Priest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is able to suffer to condole with to have compassion on his poor tempted ones Chap. 4. 15. All these affections doth he continually act and exercise in his intercession From a sense it is of their wants and weaknesses of their distresses and Temptations of their States and Duties accompanied with inexpressible Love and Compassion that he continually intercedes for them For he doth so that their sins may be pardoned their Temptations subdued their sorrows removed their Trials sanctified and their Persons saved And doing this continually as an High Priest he is in the continual excise of Love Care Pity and Compassion VER xxvi In this Verse the Apostle renders a Reason of his whole preceding Discourse and why he laid so great weight upon the Description of our High Priest And he hath probably in it a respect unto what he had last asserted in particular concerning his Ability to save them to the utmost that come to God by him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For yet also this High Priest was just to us that is it was just right or meet that we should have this High Priest All others talis nos decebat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pure Sanctus Holy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without malice Beza ab omni malo alienus Innocens Free from all evil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without spot Vul. impollutus Beza sine labe unpolluted without spot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 separate from sins all others from sinners The words will be farther explained in our enquiry into the things signified by them VER xxvi For such an High Priest became us who is Holy Harmless Undefiled Separate from sinners and made higher than the Heavens There is something supposed and included in this Assertion namely that if we intend to come unto God we had need of an High Priest to encourage and enable us thereunto For if in particular we need such an High Priest it is supposed that without an High Priest in general we can do nothing in this matter This therefore is the Foundation which in this Argument the Apostle proceedeth on namely that sinners as we are all can have no Access unto God but by an High Priest And there was no need for him much to labour with those Hebrews in the confirmation hereof For from the first constitution of their Church they had no other way of Approach unto God in and with their sacred services And God had not only by the Institution of that Office among them declared that this was the way whereby he would be worshipped but also with Legal Prohibitions fortified with severe Penalties he had forbidden all men the highest the greatest the best and most holy to come unto him any other way Hereby were they taught the everlasting necessity of an High Priest and the discharge of his Office whatever End or Issue their Typical Priests came unto And herein lyes a great Aggravation of the present misery of the Jews High Priest of their own they have none nor have had for many Ages Hereon all their solemn worship of God utterly ceaseth They are the only Persons in the world who if all mankind would give them leave and assist them in it cannot worship God as they judge they ought to do For if Hierusalem were restored into their Possession and a Temple reedified in it more glorious than that of Solomon yet could they not offer one Lamb in Sacrifice to God For they know that this cannot be done without an High Priest and Priests infallibly deriving their Pedigree from Aaron of whom they have amongst them not one in all the world And so must they abide under a sense of being judicially excluded and cast out from all solemn worship of God until the vail shall be taken from their Hearts and leaving Aaron they return unto him who was Typed by Melchisedec unto whom even Abraham their Father acknowledged his Subjection Whence this necessity of an High Priest for sinners arose I have so largely enquired into and declared in my Exercitations on the original and causes of the Priesthood of Christ as that there is no need again to make mention of it Every ones duty it is to consider it and rightly improve it for himself The want of living up unto this Truth evacuates the Religion of most men in the world Upon this supposition of the necessity of an High Priest in General the Apostle declares what sort of High Priest was needfull for us And this he shews 1. In his Personal Qualifications 2. In his outward State and Condition ver 26. 3. In the nature of his Office and the manner of its Discharge ver 27. And he confirmeth the whole by the consideration of the Person who was this Priest and of the way and manner how he became so compared with them and their consecration unto their Office who were Priests according unto the Law ver 28. The two first are contained in this verse namely 1. The Personal Qualifications of him who was meet to be a Priest for us by whom we might come unto God and 2. His outward state and condition And in the first place the necessity of such an High Priest as is here described is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Became us Decuit decebat It was meet it was just for us as the Syriack renders it And respect may be had therein either unto the wisdom of God or unto our state and condition or unto both such an High Priest it was meet for God to give and such an High Priest it was needful that we should have If the condecency of the matter which lies in a contrivance of proper means unto an end be intended then it is God who is respected in this word If the necessity of the kind of Relief mentioned be so then it is we who are respected The word is applyed unto God in this very case Chap. 2. ver 10. It became him for whom are all things and by whom are all things Consider God as the Supreme Ruler and Governour of the world as the first cause and last end of all and it became was necessary unto his infinite
Wisdom and Holiness that having designed the bringing of many sons unto Glory he should make the Captain of their salvation perfect through sufferings So the Condecency here intended may respect 1. The Wisdom Grace and Goodness of God It became him to give us such an High Priest as we stood in need of namely one that was able in the Discharge of that Office to save all to the uttermost that come unto God by him For to design our salvation by an High Priest and not to provide such an one as was every way able to effect it became not the Wisdom and Grace of God 2. Respect may be had herein unto our state and condition Such this was as none but such an High Priest could relieve us in or save us from For we stand in need of such an one as our Apostle declares as 1. could make Attonement for our sins or perfectly expiate them 2. Purge our Consciences from dead works that we might serve the living God or sanctifie us throughout by his Blood 3. Procure Acceptance with God for us or purchase eternal Redemption 4. Administer supplies of the spirit of Grace unto us to enable us to live unto God in all Duties of Faith Worship and Obedience 5. Give us assistance and consolation in our Trials Temptations and Sufferings with pity and compassion 6. Preserve us by Power from all ruining Sins and Dangers 7. Be in a continual Readiness to receive us in all our Addresses to him 8. To bestow upon us the Reward of Eternal Life Unless we have an High Priest that can do all these things for us we cannot be saved to the uttermost Such an High Priest we stood in need of and such an one it became the wisdom and Grace of God to give unto us And God in infinite wisdom Love and Grace gave us such an High Priest as in the Qualifications of his Person the Glory of his Condition and the Discharge of his Office was every way suited to deliver us from the state of Apostacy sin and misery and to bring us unto himself through a Perfect salvation This the ensuing particulars will fully manifest The Qualifications of this High Priest are expressed first indefinitely in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Difference from other High Priests is included herein He must not be one of an Ordinary sort but one so singularly qualified unto his work so exalted after his work and so discharging his work unto such Ends. In all these things we stood in need of such an High Priest as was quite of another sort order and kind than any the Church had enjoyed under the Law as the Apostle expresly concludes ver 28. His Personal inherent Qualifications are first expressed and we shall consider first some things in general that are common unto them all and then declare the especial intendment of every one of them in particular Such an High Priest became us as is Holy Harmless Undefiled Separate from sinners And 1. There is some Allusion in all these things unto what was Typically represented in the Institution of the Office of the Priesthood under the Law For the High Priest was to be a Person without blemish not maimed in any part of his body He was not to marry any one that was defiled nor to defile himself among the People On his forehead in his ministrations he ware a Plate of Gold with that Inscription Holiness to the Lord. And no doubt but Personal Holiness was required of him in an especial manner for want whereof God cast out the Posterity of Eli from the Priesthood But all those things were only outward Representations of what was really required unto such an High Priest as the Church stood in need of For they were mostly external giving a Denomination unto the Subject but working no real change in it And where they were internal they were encompassed with such a mixture of sins weaknesses infirmities and the Intercision of Death as that they had no Glory in comparison of what was required All these things the Apostle observes reducing them unto two Heads namely that they were obnoxious unto Sin and Death and therefore as they died so they offered sacrifices for their own sins But the Church was taught by them from the Beginning that it stood in need of an High Priest whose real Qualifications should answer all these Types and Representations of them 2. It is possible that our Apostle in this Description of our High Priest designed to obviate the prejudicate opinion of some of the Hebrews concerning their Messiah For generally they looked on him as one that was to be a great earthly Prince and warriour that should conquer many Nations and subdue all their enemies with the sword shedding the blood of men in Abundance In opposition unto this vain and pernicious Imagination our Saviour testifies unto them that he came not to kill but to save and keep alive And our Apostle here gives such a Description of him in these holy gracious Qualifications as might attest his Person and work to be quite of another nature than what they desired and expected And their frustration herein was the principal occasion of their unbelief See Mal. 3. 1 2 3. 3. I am sorry that it hath fallen from the Pen of an able Expositor of our own on this place that the Time when the Lord Christ was thus made an High Priest for ever and that by an Oath was after he had offered one sacrifice not many for the People not for himself once not often of everlasting vertue and not effectual for some petty Expiations for a time and after he was risen ascended and set at the right hand of God If by being made an High Priest only a Solemn Declaration of being made so is intended these things may passe well enough For we allow that in the Scripture then a thing is oft-times said to be when it is first manifested or declared So was the Lord Christ determined to be the son of God with Power by the Resurrection from the dead But if it be intended as the words will scarce admit of any other Interpretation that then the Lord Christ was first made an High Priest after all this was performed the whole real Priesthood of Christ and his proper Sacrifice is overthrown For it is said he was not made an High Priest until after that he had offered his one sacrifice And if it were so then he was not a Priest when he so offered himself But this implies a contradiction for there can be no sacrifice where there is no Priest And therefore the Socinians who make the consecration of the Lord Christ unto his Sacerdotal Office to be by his entrance into Heaven do utterly deny his Death to have been a Sacrifice but only a Preparation for it as they fancy the killing of the beast to have been of old And the Truth is either the Lord Christ was a Priest before and in the
Oblation of himself on the Cross or he was never any nor needed so to be nor could he so be for after he was freed from death he had nothing to offer And it is a strange order of things that the Lord Christ should first offer his onely Sacrifice and after that be made a Priest But the Order Time and manner of the Call and Consecration of the Lord Christ unto his Priesthood I have elsewhere declared Wherefore 4. We may observe that all these Qualifications of our High Priest were peculiarly necessary on the account of the Sacrifice which he had to offer They were not only necessary for him as he was to be the Sacrificer but also as he was to be the Sacrifice not only as he was to be the Priest but as he was to be the Lamb. For the Sacrifices were to be without blemish as well as the Sacrificers So were we redeemed with the precious blood of Christ as of a Lamb without blemish and without spot 1 Pet. 1. 19. But however the Sacrifices were chosen under the Law without blemish yet were they still in their own nature but Calves and Goats and Lambs And therefore Priests who had weaknesses and infirmities and sins of their own might be meet enough to offer them But here both Priest and Sacrifice were to be equally pure and holy 5. We must not pass by the wresting of this Text by the Socinians nor omit its due Vindication For they contend that this whole Description of our High Priest doth not respect his internal Qualifications in this world before and in the offering of himself by his Blood but his glorious state and condition in Heaven For they fear as well they may that if the Qualifications of a Priest were necessary to him and required in him whilst he was in this world that then he was so indeed He who says such an High Priest became us as is holy harmless undefiled separate from sinners doth affirm that when he was so he was our High Priest In that state wherein these things were necessary unto him he was a Priest To avoid this ruine unto their Pretensions they offer violence unto the Text and the signification of every word in it and dangerously insinuate a negation of the things intended to be in Christ in this world So speaks Schlictingius on the place Unde apparet sequentibus verbis seu Epithetis Christo tributis non mores ipsius seu vitam ab omni peccati labe puram sed felicem ac beatum statum describi ac designari ob quem fiat ut in aeternum vivens nostri quoque perpetuam gerat curam Licet enim omnia ista ratione vitae morum de Christo intellecta verissima sint tamen nihil ad praesens Authoris institutum faciunt So also argues Smalcius de Reg. Christi Cap. 23. whom we have elsewhere refuted The Paraphrase of one of our own seems to comply herewith which is as followeth And this was a sort of High Priests which we sinful weak creatures had need of which by the way I do not understand for we stood not in need of a new sort of High Priests but of one single individual High Priest One that being mercifully disposed is also incapable of suffering any hurt of being defiled or corrupted and consequently of dying and to that end is exalted unto a pitch above our sinful corruptible condition here So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are rendred in the Margin free from evil and undefileable The sense is plainly the same with that of Schlictingius though there be some variety in the expressions of the one and the other And therefore is Christ said to be exalted that he might be such as he is here described as though he was not so before in the sense here intended by the Apostle however the words here in another sense might be applyed unto him Three things seem to be aymed at in this Exposition 1. To make way for another corrupt notion on the next verse wherein these men with Grotius would have Christ in some sense offer for his own sins also which there can be no pretence for if these things be asscribed unto him as he was a Priest in this world 2. To take care that the Innocency Holinesse and absolute Purity of our High Priest be not supposed to be necessary unto our Justification neither as the material nor formal cause of it For if the Lord Christ in the Sacrifice of himself died for our Justification and that he might do so it was necessary that he should antecedently be holy harmless undefiled and separate from sinners then was his being so necessary unto our Justification as a cause thereof 3. To obviate an Apprehension of his being an High Priest before his death and to have offered his one Sacrifice therein For if he had not the Qualifications necessary unto an High Priest before his Ascension into Heaven he could not be so before But these things are none of them compliant with the Truth And 1. This Exposition is contrary to the concurrent sense of all sober antient and modern Expositors And which is more it is contrary to the common sense of all Christians Not one of them who knoweth ought of these things unless their minds are perverted with these mens glosses and that meerly to comply with other opinions wherein the text is no way concerned but that in their first and last consideration of these words they respect Jesus Christ as to his personal Holiness in this World And that Exposition had need be well confirmed which is not only contrary to the Judgement of all learned men but also destructive of the common Faith of Christians But as yet we have nothing beyond crude Assertions offered in the proof of it 2. It is contrary unto or inconsistent with the sense and use of the Words in all good Authors sacred and prophane and contrary unto the Application of them unto the Lord Christ in other places of the Scripture as we shall see immediately 3. It is contrary to the order of the Apostles words For he placeth all these Properties as qualifications of this Person antecedently unto his Exaltation He was first Holy Harmless Undefiled and then made Higher than the Heavens But according unto this Exposition his being made higher than the Heavens is the antecedent cause of his being made Holy c. 4. It is highly false that the blessed state pretended to be here set forth was antecedently unto his being a Priest and the sacrifice which he offered yea such an estate was inconsistent with the Oblation of himself For he offered himself unto God in his Blood Heb. 9. 14. and that with strong cryes and tears Chap. 5. 7. which were inconsistent with such a state for it is so described on purpose to be exclusive of every thing required thereunto 5. Schlictingius pleads that although all these things were true with
High Priest yet are they also to be considered as an Exemplar and Idea of that Holiness and Innocency which we ought to be conformable unto If we will give up our selves to the conduct of this High Priest if by him alone we design to approach unto God conformity unto him in Holiness of nature and Life according unto our Measure is indispensably required of us None can more dishonour the Lord Christ nor more pernitiously deceive and betray their own Souls than by professing him to be their Priest with their Trust thereby to be saved by him and yet not endeavour to be holy harmless undefiled separate from sinners like unto him 2. Seeing all these Properties were required unto Christ and in him that he might be our High Priest he was all that he is here said to be for us and for our sakes and benefit from them doth redound unto us For seeing he was a Priest for us all that he was that he might be a Priest was for us also Such an High Priest became us and such an High Priest we have 3. The infinite Grace and Wisdom of God are always to be admired by us in providing such an High Priest as was every way meet for us with respect unto the Great End of his Office namely the bringing of us unto himself 4. The Dignity Duty and Safety of the Gospel Church depend solely on the Nature Qualifications and the Exaltation of our High Priest Or Our High Priest every way answering the Mind the Holiness and Wisdom of God as also all our want and necessities our whole state and Condition the work of our Salvation is absolutely secured in his hand The great Design of the Gospel is to satisfie Believers herein And God would have it so that he might provide not only for our future Salvation but for our present consolation also 5. If such an High Priest became us was needful unto us for the establishment of the New Covenant and the Communication of the Grace thereof unto the Church then all Persons Christ alone excepted are absolutely excluded from all Interest in this Priesthood He that takes upon himself to be a Priest undere the Gospel must be Holy Harmless Undefiled separate from Sinners that is absolutely so or he is an Impostor who endeavours to deceive the souls of men 6. If therefore we consider aright what it is that we stand in need of and what God hath provided for us that we may be brought unto him in his Glory we shall find it our wisdom to forego all other Expectations and to betake our selves unto Christ alone VER XXVII XXVIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The words used in this context have been opened in several places before And in one thing only is there any material Difference among the Translators of them And this is in those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the Syriack reads them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendring the Article in the masculine Gender who was after the Law and so doth the Vulgar Latine also qui post legem est referring unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the antecedent and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Erasmus renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by supra legem above the Law But others think and that rightly that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with an Accusative case is never to be rendred by supra or above Who needeth not dayly as those High Priests to offer up Sacrifices first for their own sins and then for the Peoples for this he did once when he offered up himself For the Law maketh men High Priests which have Infirmity but the word of the Oath which was since the Law the Son who is perfected for evermore As these verses contain other instances of the Preeminence of our High Priest above those of the order of Aaron so all those mentioned in the former of them do depend directly on and flow from the qualifications and endowments of his Person expressed in that foregoing For whereas he is such an one as is there described Holy Harmless Undefiled Separate from sinners and made higher than the Heavens for such an one alone became us he was above and freed from all those things and services which the Levitical Priests were obliged unto for want of these Qualifications For all the things asscribed ver 27. unto them and denied concerning him were all effects of the weaknesse and imperfection of their Persons and their services which he as unto his Person was absolutely exempt and free from so that he had no need to do as they did And this being declared the whole matter with the fundamental Reason of all the differences insisted on is summarily expressed ver 28. as we shall see in the Exposition of the words VER XXVII VVho needeth not dayly c. The words are a Negation as they respect our High Priest and include an Affirmation with respect unto the Priests of the Law both in sundry instances And the design of them is to exclude all those Imperfections from him which they were subject unto And we may observe in the words 1. The manner of the negation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He needeth not it is not necessary for him The things expressed were not such as those Priests might do or omit as they saw occasion but they were necessarily obliged unto them And the necessity the Apostle intends was not only that which arose from Gods Institution who appointed them to offer dayly first for themselves and then for the People but that also which arose from their own state and condition and from the nature of the sacrifices that they offered For themselves being weak infirm and sinful and their offerings being only of earthly things that could never perfectly expiate sin these things were necessary for them and so God had ordained Wherefore there are three Grounds or Reasons of the necessity here asscribed unto these Priests 1. God had appointed them so to do This comes first to view although there be another Reason even of this Appointment And God taught hereby both them and the Church their utter incapacity to effect the work committed unto them at once whereon they were to multiply their Oblations 2. The Nature of the Offerings and Sacrifices which they offered did make the manner of it here expressed necessary unto them For they were such as could not attain the end of expiating sin but only could represent that which did so and therefore the Repetition of them was needful because their principal use was to be instructive only Things that are really efficient themselves may at once produce and perfect their effects But those which are instructive only must be reiterated 3. This Necessity arose from their own state before God and the state of the People For they themselves often sinned and having no other to offer for them it was necessary that they should often offer for themselves And so it was with the People also They sinned still
and still must be offered for After one offering their sins again encreased on them and made another necessary From all these considerations our High Priest was absolutely exempted and that on a twofold Account 1. Of his Person which being Holy Harmless Undefiled and Separate from sinners he needed not offer for himself 2. Of his Offering which being at once perfectly expiatory of the sins of the People needed not to be repeated And on these Grounds God also had appointed that he should offer himself only once for all 2. The second thing in these words is the Declaration of them that lay under this necessity which our High Priest was not liable unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As the High Priests that is those High Priests of the Law concerning whom he had treated So we well render the words as those High Priests in like manner as they were or as they had need For the Apostle with respect unto the Levitical Priesthood carrieth on the comparison between Christ and them especially in the instance of the High Priests and the Discharge of their Office For they were the Head of the Priesthood and the Glory of the Church of Israel Howbeit all other priests employed in the holy Offerings and Sacrifices of the People are included herein And it is apparent that if the Priesthood of Christ doth so far excell that Office in the High Priests of the Old Testament it must needs excell it in those of a subordinate Order or Degree All these priests had need to offer in the manner here expressed 3. A threefold Difference is intimated between our High Priest and them As 1. In the frequency of their Offerings they were to offer dayly which also includes the order of their Offering first for themselves and then for the People Whereas he offered once only 2. It is supposed they offered the sacrifices appointed by the Law which were of brute Creatures only whence their insufficiency and frequent Repetition did proceed as declared Chap. 10. 1 2 3. He offered himself 3. In the cause of their offering they offered for their own sins but he had none of his own to offer for Now all the things here asscribed unto the Levitical priests are weaknesses and imperfections in their Office And hereby the main position of the Apostle and which was destructive of the whole Fabrick of Mosaical worship namely that the Law whereby they were constituted made nothing perfect was abundantly confirmed For the greatest effect of that Law was the constitution of this Priesthood And what perfection can be expected by such a Priesthood where the Priests were obliged continually to offer for their own sins No sooner was one offering past but they were providing matter making another necessary And so it was with respect unto the sins of the People And what perfection could be comprized in an everlasting Rotation of sins and sacrifices Is it not manifest that this Priesthood and these sacrifices could never of themselves expiate sin nor make perfect them that came to God by them Their instructive use was excellent They both directed Faith to look unto the great future Priest and Sacrifice and established it in that they were Pledges given of God in Assurance thereof The eye of them all was a continual guidance unto the Church to look unto him who alone was to make Attonement for sin and bring in Everlasting Righteousness Howbeit they were of that nature and were so ordained of God that they should never give perfect ease and Peace unto them that were exercised in them Some relief they found in them but compleat Peace they did not afford Nor can any thing do so that is often to be repeated The frequent Repetitions of the sacrifices of the masse in the Church of Rome doth sufficiently manifest that there is no solid abiding Peace with God in that Church For this is not to be attained by any thing that must be frequently repeated So our Apostle affirms expresly that if the Sacrifices of the Law could have made perfect them that came to God by them or given them perfect Peace with God they would have ceased to have been offered And so it would be with the sacrifice of the Masse Only by the one offering of Christ they are perfected as to Peace with God for whom he offered And it gave great evidence unto their instructive efficacy that in themselves they were so weak so imperfect and ineffectual It was therefore unbelief heightned unto Obstinacy which caused the Hebrews to refuse this High Priest and Sacrifice when exhibited of God whereas before they could never attain unto Peace firm and stable But Love of carnal Worship and adherence unto self Righteousnesse are inseparable companions Obs. God requireth our Faith and Obedience in and unto nothing but what is as absolutly needful for us so highly reasonable unto the minds of them that are enlightned Such was this Priesthood of Christ now proposed unto the Faith of the Church in comparison of what was before enjoyed 4. There is in the words the Time and Season of the performance of what is here asscribed unto these High Priests as necessary for them They were to do it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dayly that is so often as occasion required according unto the Law For there is no Reason to confine the Apostles intention unto the annual expiatory sacrifice only as though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chap. 10. 1. Dayly as much as Yearly It is true that in that sacrifice the High Priest offered first for his own sins and then for the sins of the People But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used doth not expresse that order as we shall see Nor is it the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Dayly sacrifice alone that is intended though that be included also For that juge sacrificium had respect unto the sins of the whole Church both Priests and People As we are obliged to pray for the pardon of sin every day by vertue of that sacrifice which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 new and living in its efficacy continually and as occasion did require And so there was an Obligation on the Priest to offer for himself a sin-offering as often as he sinned according to the sins of the People Levit. 4. 3. If the Priest that is anointed that is the High Priest do sin according unto the sin of the People then let him bring for his sin which he hath sinned a young bullock without blemish unto the Lord for a sin offering And unto this institution the Apostle here hath respect 5. What they were thus obliged unto is declared 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to offer sacrifices for sins All Propitiatory and expiatory sacrifices are intended But possibly a principal regard is had unto the great Anniversary sacrifice in the feast of Expiation Levit. 16. For although the Apostle mentions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacrifices in
the plural number and that was but one yet because of the Repetition of it it being offered year by year continually as he speaks Chap. 10. 1. it may be signifyed hereby And those sacrifices were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And in answer unto them our Lord Jesus Christ offered himself a sacrifice for sin And this is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for sin only without the mention of sacrifice Rom. 8. 3 For because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both the sin and the sacrifice for it as the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies in one conjugation to sin and in another to expiate sin the sacrifices it self is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For sin 6. The order of these sacrifices is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first and then First for his own sins and then for those of the People Either the whole Discharge of the office of the High Priests may be intended in this order or that which was peculiar unto the Feast of Expiation For he was in general to take care in the first place about offering for his own sins according to the Law Levit. 4 For if that were not done in due order if their own legal Guilt were not expiated in its proper season according to the Law they were no way meet to offer for the sins of the Congregation yea they exposed themselves unto the penalty of Excision And this order was necessary seeing the Law appointed men to be Priests who had infirmities of their own as is expressed in the next verse Or the order intended may respect in an especial manner the form and process prescribed in the solemn Anniversary sacrifice at the least of Expiation Levit. 16. First he was to offer a Sin-offering for himself and his house and then for the People both on the same day 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for his own sins And this upon a double Account First because he was really a sinner as the rest of the People were If he do sin according to the sin of the People Levit. 4. 3. Secondly That upon the expiation of his own sins in the first place he might be the more meet to represent him who had no sin And therefore he was not to offer for himself in the offering that he made for the People but stood therein as a sinless Person as our High Priest was really to be 2. For the sins of the People 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is for the whole congregation of Israel according to the Law Levit. 16. 21. This was the Duty the order and method of the High Priests of old in their offerings and sacred services This their weaknesses Infirmities and Sins as also the Sacrifices which they offered did require All that could be learned from it was that some more excellent Priest and Sacrifice was to be introduced For no Perfection no Consummation in divine Favour no settled Peace of Conscience could in this way be obtained all things openly declared that so they could not be And hence have we an Evidence of what is affirmed Joh. 1. 17. The Law was given by Moses but Grace and Truth came by Jesus Christ. And the Priviledge or Advancement of the Church in its Deliverance from those various multiplyed obscure means of Instruction into the glorious light of the way and causes of our Adoption Justification and Salvation is inexpressibly great and full of Grace No longer are we now obliged unto a rigid observance of those things which did not effect what they did represent An encrease in thankfulness fruitfulness and holiness cannot but be expected from us These are the things that are here denied of our High Priest He had no need to offer Sacrifice in this way order and method The offering of Sacrifice is not denied that is Sacrifice for the sins of the People yea it is positively asserted in the next words but that he offered dayly many sacrifices or any for himself or had need so to do this is denied by the Apostle That alone which he did is asserted in the remaining words of the verse For this he did once when he offered himself And two things are in the words 1 What he did in general 2 In particular how he did it For the first it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 refers only unto one clause of the Antecedent namely offering for the sins of the People This he did once when he offered himself for himself he did not offer But contrary unto the sense of the whole Church of God contrary to the Analogie of Faith and with no small Danger in the expression Socinus first affirmed that the Lord Christ offered also for himself or his own sins And he is followed herein by those of his own Sect as Schlinctingius on this Place and so he is also by Grotius and Hammond which is the Chanel whereby many of his Notions and Conceptions are derived unto us It is true that both he and they do acknowledge that the Lord Christ had no sins of his own properly so called that is Transgressions of the Law but his Infirmities say some of them whereby he was exposed unto Death his sufferings say others are called his sins But nothing can be more abhorrent from Truth and Piety than this Assertion For 1. If this be so then the Apostle expresly in terms affirms that Christ offered for his own sins and that distinctly from the sins of the People And from this Blasphemy we are left to relieve our selves by an Interpretation that the Scripture no where gives countenance unto namely that by sins infirmities or miseries are intended It is true that Infirmity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth sometimes signify sin or obnoxiousness unto sin but sin doth no where signify natural infirmities but moral evils always It is true Christ was made sin but where it is said so it is also added that it was for us and to take off all Apprehensions of any thing in him that might be so called that he knew no sin He was made sin for us when he offered for the sins of the People And other distinct offering for himself he offered none And therefore in sundry places where mention is made of his offering himself it is still observed that he did no sin but was as a Lamb without spot and without blemish Let therefore men put what Interpretation they please on their own words for they are not the words of the Apostle that Christ offered himself for his own sins the language is and must be offensive unto every Holy Heart and hath an open appearance of express contradiction unto many other Testimonies of the Scripture 2 The sole Reason pretended to give countenance unto this absurd Assertion is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This must answer to the whole preceding proposition which is its Antecedent Now therein is mention of the
evert the force of his Argument For if the same sacrifice which the Lord Christ offered be often offered and had need so to be the whole Argument to prove the excellency of his Priesthood in that he offered himself but once above them who often offered the same sacrifices falls to the ground And hence also the Foundation of this fiction is rased For it is that the Lord Christ offered himself at the supper the night before he was hetraied as the Trent Council affirms Sess. 22. Cap. 1. For if he did so he offered himself more than once twice at least which being a matter of Fact is to give the Apostle the lye What he offered is expressed in the last place and therein the Reason is contained why he offered but once and needed not to do so daily as those Priests did And this is taken from the excellency of his offering he offered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 himself And this gives the highest preference of the Priesthood of Christ above that of Levi. For 1. Those Priests had nothing of their own to offer but must be furnished with offerings from among the other Creatures 2. Though they had the best from them the blood and fat yet it was but the blood of Calves and Sheep and Goats And what can this do for the real Expiating of the sins of our souls See Micah 6. 6 7 8. Wherefore when at any time the People were brought under any serious conviction of sin they could not but apprehend that none of these sacrifices however multiplyed could deliver them from their Guilt But the Lord Christ had something of his own to offer that which was originally and absolutely his own not borrowed or taken from any thing among the Creatures And this was himself a sacrifice able to make Attonement for all the sins of Mankind And from the words thus expounded we may observe 1. That no sinful man was meet to offer the great Expiatory sacrifice for the Church much less is any sinful man fit to offer Christ himself As the first part of this Assertion declares the insufficiency of the Priests of the Church of the Jews so doth the latter the vain pretence of the Priests of the Church of Rome The former the Apostle proves and confirms expresly For no other high Priest but such a one as was in himself perfectly sinless did become us or our state and condition He that was otherwise could neither have any thing of his own to offer and must in the first place offer for himself and this he must be doing day by day And the latter on many accounts is a vile presumptuous Imagination For a poor sinful worm of the Earth to interpose himself between God and Christ and offer the one in sacrifice unto the other what an issue is it of Pride and Folly 2. The Excellency of Christs Person and Priesthood freed him in his offering from many things that the Levitical Priesthood was obliged unto And the due Apprehension hereof is a great guide unto us in the consideration of those Types For many things we shall meet withal which we cannot see how they had a particular Accomplishment in Christ nor find out what they did prefigure But all of them were such that their own infirm state and condition did require Such was their outward Call and Consecration which they had by the Law in the sacrifice of beasts with certain washings and unctions their sacrificing often and for themselves their Succession one to another their Purifications or legal Pollutions These and sundry things of like nature were made necessary unto them from their own sins and infirmities and so had no particular Accomplishment in Christ. However in general all the Ordinances and Institutions about them all taught the Church thus much that nothing of that was to be found in the true high Priest wherein they were defective 3. No Sacrifice could bring us unto God and save the Church to the utmost but that wherein the Son of God himself was both Priest and Offering Such an High Priest became us who offered himself once for all And we may consider 1. That this was one of the greatest effects of infinite divine Wisdom and Grace His Incarnation wherein he had a body prepared for him for this purpose his call to his Office by the Oath of the Father and Unction of the Spirit his sanctifying himself to be a sacrifice and his offering up himself through the eternal Spirit unto God are all full of Mysterious Wisdom and Grace All these wonders of wisdom and love were necessary unto this great End of bringing us unto God 2. Every part of this Transaction all that belongs unto this sacrifice is filled up with Perfection that no more could be required on the part of God nor is any thing wanting to give countenance unto our unbelief The Person of the Priest and the Offering it self are both the same both the Son of God One view of the Glory of this Mystery how satisfactory is it unto the souls of Believers 3. A distinct consideration of the Person of the Priest and of his sacrifice will evidence this Truth unto the Faith of Believers What could not this Priest prevail for in his Interposition on our behalf Must he not needs be absolutely prevalent in all he ayms at Were our cause intrusted in any other hand what security could we have that it should not miscarry And what could not this offering make Attonement for What sin or whose sins could it not expiate Behold the Lamb of God that takes away the sins of the World 4. It was burdensom and heavy work to attain relief against sin and settled Peace of Conscience under the old Priesthood attended with so many weaknesses and infirmities Herein lyes the greatest part of that Yoke which the Apostle Peter affirms that neither they nor their Fathers were able to bear Act. 15. 10. Which the Lord Christ gives us deliverance from Math. 11. 27 28 29 30. VER XXVIII For the Law maketh men High Priests which have Infirmity but the Word of the Oath which was since the Law maketh the Son who is consecrated for evermore The Apostle in this verse summeth up the whole of his precedent Discourse so as to evidence the true and proper Foundation which all along he hath built and proceeded on 1. One Principle there was agreed upon between him and the Hebrews who adhered unto Mosaical Institutions and this was that an High Priest over the Church there must be and without such an one there is no approach unto God So it was under the Law and if the same order be not continued the Church must needs fall under a great disadvantage To lose the High Priest out of our Religion is to lose the Sun out of the firmament of the Church This was a common Principle agreed on between them whereon the Apostle doth proceed 2. He Grants unto them that the High Priests who officiated
in the Tabernacle and the Temple were called and appointed by God unto their Office in the Law 3. Hereon ensued the main Difference between him and them They were perswaded and hoped that these Priests should continue for ever in the Church without change or Alteration He contends that there was a time designed wherein they were to be removed and a Priest of another order to be introduced in their room which would be so far from being any disadvantage unto the Church as that the whole safety glory and blessedness thereof did depend thereon And this he proves by many cogent and irrefragable Arguments unto them As 1. That before the erection of the Levitical Priesthood by the Law there was another priest of the High God who was far greater and more excellent than those Priests yea than Abraham himself from whom they derived all their Priviledges 2. Because after the giving of the Law and the setting up of the Levitical Priesthood thereby God again promiseth to raise up another Priest in another kind after another order after the manner of him who was called unto that office long before the giving of the Law Wherefore he was prefigured before the Law and promised after the Law so that his Introduction could not be prejudiced by the Law 3. That this High Priest thus promised neither was to be nor could be of the same stock Nature or Order with the Levitical priests but one that was not only distinct from them but really inconsistent with them He manifests that there was no possibility they should be priests together or that the Church should be under the conduct of them both 4. Whereas hereon it may be said who knows whether this change and Alteration will be to the Advantage of the Church or no whether it were not better to adhere unto these priests which we have already than relinquishing them and all Benefits by them to betake our selves unto this new High Priest the Apostle in answer unto this possible Objection declares in sundry instances the excellency of this other Priest above them And not only so but he proves undeniably that by all which those other Priests did perform in divine service and by all that the Law could effect whereby they were constituted and made Priests there was no Access unto God no Perfection nor Consummation in peace of Conscience to be obtained For there were so many defects and weaknesses that accompanied them and their services as rendred them wholly unable to attain those great Ends. On the other hand he manifesteth and proveth that by this one single High Priest now introduced and his one sacrifice offered once for all by reason of the perfection of the one and the other all those blessed Ends were compleatly accomplished This being the Design of the Apostles Discourse in this Chapter he giveth us a summary of the whole and of the principal Grounds which he proceeds upon with wonderful Brevity in this last verse For upon an acknowledgement of the different Principles mentioned he shews us in an elegant Antithesis 1. The different means of the constitution of these different Priests on the one hand the Law and on the other the Word of the Oath 2. The different times of their constitution the one in the giving of the Law the other after the Law 3. The difference of their Persons those of the first sort were Men and no more the other was the Son 4. The Difference in their state and condition the former had infirmities the later is consecrated for ever 5. This also is included in the words that those of the first sort were many men that had infirmities he of the later was one only And in these things as we shall briefly see be the springs of all the Arguments which the Apostle hath used in this case and a plain Representation is given us of the Truth he contended for 1. The first Difference is in the constituting Principles of these distinct Offices That on the part of the Levitical Priesthood was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Law that is the ceremonial Law as we call it the Law given in Horeb concerning Religious Rites the way and manner of the Solemn worship of God in the Tabernacle It was not the Moral Law not immediatly the commands of the Decalogue but the especial Law of divine Service and Worship that is intended And what doth the Law do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It appointeth It did so Morally God appointed them in and by the Law And he speaks in the Present Tense So long as the Law continueth in force and Efficacy it appointeth such Priests None other are to be looked for in or expected from the Law Now a Moral Rule or Institution is sufficient to convey power and Authority of office unto men So is it under the New Testament It is the Gospel that makes Ministers and not the People or any others who have no power but only to act in Obedience unto the Laws thereof Hereby those other Priests came so to be Hereunto is opposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word of the Oath as the constituting cause of this new Priest and Priesthood Thus much it had in common with the other way It was a word as that was also The Law was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word spoken by Angels chap. 2. 2. The word of God though spoken by them And a word in this sense is either a meer word of command or a word of Promise either of which is sufficient to constitute an office being Declarations of the Authority of God himself By this Word was both the Office of the Priesthood of Christ consecrated and himself called to be a Priest See the Exposition on chap. 5. ver 5 6. But herein especially did this Word excel the Word of the Law in that it was confirmed by the Oath of God It was the Word the Will the Promise of God declared in and by his Oath And herein hath it many Advantages above the Law which was not so As 1. An high federal Solemnity Things confirmed by an Oath are peculiarly Sacred and are distinguished from all things that are not so And therefore the Interposition of an Oath was originally it may be solely used in the confirmation of Covenants about things of moment and wherein several Parties were highly concerned 2. An Oath declares the immutability of that Counsel whence the matter sworn unto doth proceed In the giving of the Law God declared his will so far as to what he would have the People at present obliged unto But he did not by any means declare that he had in his unchangeable counsel determined that the kind of worship and state of the Church then erected should continue for ever Yea he did many ways intimate that he did reserve unto himself the power of altering the whole But now the Immutability of Gods Counsel is declared by his Oath What was this Oath of God and how
the Lord Christ was made a Priest thereby hath been before at large declared The Apostle takes notice of it here only as it was given out in prophecy by David which was but a Solemn Declaration of the Eternal compact between the Father and the Son 2. The Difference of the Time wherein these Priesthoods were ordained is included on the one hand and expressed on the other For the former it was when the Law was given whereby they were made Priests the latter was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the Law or the giving of it This I confess doth not appear at first view to be to the advantage of the Apostles Design namely that this Oath was after the Law For in another place he expresly argues on the other hand that what is first in such cases hath the Preeminence and cannot be disanulled by what doth ensue Gal. 3. 17. And this I say that the Covenant that was confirmed before of God in Christ the Law which was four hundred and thirty years after cannot disanul that it should make the Promise of none effect May it not be as well said that this Oath which was declared about four hundred years after the giving of the Law could not disanul it or make it of none effect The Objection being not without its difficulty I shall spend a little time in the full solution of it I answer therefore That what followeth after cannot Disanul what went before 1. If that which is afterwards introduced be consistent with what was before established For in that case there is no intimation of the Pleasure of God that it should be disanulled He may add what he will unto what is already ordained so it be consistent with it without prejudicing the first Institution 2. Especially it cannot do so if it be inferior unto that which went before either in Dignity or use and benefit and so be made subservient unto it 3. And it must be invalid unto any such Purpose if it had no other antecedent foundation that did indeed precede the former Grant for if it have so it may rationally be supposed to be farther declared on purpose to supersede it Now thus it was with the Law in respect unto the Promise which as the Apostle proves going before it could not be disanulled by it For 1. The Law as it was then ordained of God was consistent with the Promise Yea and given in the pursuit of it so as that there was no need that any should forsake the Promise to comply with the Will of God in giving the Law 2. The Law as it was inferior in Dignity and Use unto the Promise so it was made subordinate and subservient unto it For the man end of giving the Law was to guide and direct the Church unto the right use and benefit of the Promise 3. The Promise had an absolute priority above the Law There was no Ground or Foundation laid for the Law no intimation of its future introduction before the giving of the Promise And therefore the Promise could not be disannulled by it But in the present case all things are otherwise For 1. The Priesthood confirmed by an Oath and introduced after the Law was utterly inconsistent with the Law and the Priesthood thereof This the Apostle hath fully proved before Wherefore of necessity either the Law and the Priesthood of it must be disannulled or the Oath of God must be of none effect For what he had sworn unto was inconsistent with the continuance of what was before appointed for a time 2. This new Priesthood could no way be made subordinate or subservient unto the other so as to leave it a place in the Church But as it was eminently above it in Dignity and Benefit so the use of the other was only to be an Introduction unto it and therefore must cease thereon 3. This Priesthood had its Reasons Grounds Foundation and Representation long before the giving of the Law For besides that it had a virtual constitution in the first Promise 2000 years before the giving of the Law it had also a Typical Representation before it in the Priesthood of Melchisedek and it received only a Declaration and Confirmation in the Account given of the Oath of God after the Law Wherefore the direct contrary is here the matter in hand unto what is spoken unto in that other Argument of the Apostle And therein the first thing namely the Promise was confirmed by an Oath the latter was not But here the latter which was after the Law was confirmed by the Oath of God which the Law was not And hereon its being after the Law is a sufficient Evidence of its preeminence above the Law and all the Institutions of it For hereby was that introduced which was to supply all the defects and weaknesses of the Law and its Priesthood and so to disanul them and take them out of the way 3. The third Difference is that the Law made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Men to be High Priests that is those who were meer men and no more And therefore notwithstanding the Office and Dignity which they were called and exalted unto they were all but servants in the House of God nor could they be any other as the Apostle proves Chap. 3. 5. In opposition hereunto the Word of the Oath makes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Son an High Priest that Son who is Lord over the whole House and whose the House is as he declares in the same place ver 5 6. And in this word the Apostle openeth the necessity and Dignity of the Priesthood of the New Testament For it consists in the Dignity of the Person designed unto that Office This was no other nor could be other but the Son the Eternal Son of God Filium nempe Dei non hominem caeteris parem nascendi sorte saith Grotius as though Christ were here called the Son that is the Son of God because he was differenced from other Men in the way and manner of his birth being born of a Virgin But this is not the true and formal Reason of this Denomination Christ is the Son of God by Eternal Generation and thereon alone doth his Sonship depend But many ways there were whereby he was manifested so to be especially by his miraculous Conception and Nativity and by his Resurrection from the Dead Hence with respect unto them he is sometimes called the Son of God not that he became so thereby but was only declared so to be This therefore the Apostle resolves the force of his Argument into namely the Dignity of the Person of our High Priest he was the Son of God for hereon the whole excellency and efficacy of his Priesthood doth depend 4. It is added in the last place that the Law made men Priests 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that had infirmity subject to infirmities And these were of two sorts Moral and Natural neither could they be freed from either of
them during the whole time of their Priesthood The first were their Sins hence they were obliged continually to offer sacrifice for their own sins and that to the very last day of their Lives The summe and issue of their natural weaknesse was death it self This seized on every one of them so as to put an Everlasting end unto their sacerdotal Administrations But wherefore did the Law make such Priests men meer men that had infirmity subject to sin and death so as to put an end unto their Office The Reason is because it could neither find any better nor make them any better whom it found in that condition The Law must be content with such as were to be had and in it self it had no power to make them better In opposition hereunto it is said the Word of the Oath made the Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consecrated for ever What was the consecration of the Lord Christ unto his Office and wherein it did consist I have before at large declared That which the Apostle intends here in an especial manner is his absolute freedom from the infirmities which those other Priests were obnoxious unto namely such Infirmities in the first place as with respect whereunto sacrifice was to be offered unto God that is their own sins And the Apostle here opposing the Consecration of Christ unto their having Infirmities sheweth sufficiently that he intended not to insinuate that he offered for any infirmities of his own seeing he is wholly different from them and opposed unto them who had such infirmities And if he had offered for his own infirmities the Apostle could not have objected it as the weaknesse of the Law that it made Priests which had infirmity for in that sense the Word of the Oath should have done so also But whereas his Exaltation into Heaven for the discharge of the remaining Duties of his Priesthood in his Intercession for the Church belonged unto the perfection of his Consecration he was therein also freed from all those natural Infirmities which were necessary unto him that he might be a sacrifice The ensuing Observations offer themselves unto us 1. There never was nor never can be any more than two sorts of Priests in the Church the one made by the Law the other by the Oath of God Wherefore 2. As the bringing in of the Priesthood of Christ after the Law and the Priesthood constituted thereby did abrogate and disanul it so the bringing in of another Priesthood after his will abrogate and disanul that also And therefore 3. Plurality of Priests under the Gospel overthrows the whole Argument of the Apostle in this place and if we have yet Priests that have infirmities they are made by the Law and not by the Gospel 4. The summe of the Difference between the Law and the Gospel is issued in the Difference between the Priests of the one and the other state which is inconceivable 5. The great Foundation of our Faith and the hinge whereon all our consolation depends is this that our High Priest is the Son of God 6. The Everlasting continuance of the Lord Christ in his Office is secured by the Oath of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 AN EXPOSITION OF THE Eighth Chapter OF THE EPISTLE OF THE HEBREWS CHAP. VIII There are Two General Parts of this Chapter I. A Father Explication of the Excellency of the Priesthood of Christ or of Christ himself as vested with that Office that is both in his Personal Glory and in the usefulness of his Office unto the Church above those of the Order of Aaron II. A further confirmation hereof wherein is introduced the consideration of the two Covenants the Old and the New For unto the former was the whole Administration of the Levitical Priests confined Of the latter Christ as our High Priest was the Mediator and Surety And therefore the Apostle fully proves the excellency of this New Covenant above the Old which redounds unto the Glory of its Mediator The First part is contained in the first five verses the latter extends from thence to the end of the Chapter In the first Part two things are designed 1. A Recapitulation of some things before delivered 2. The Addition of some farther Arguments in the confirmation of the same Truth so long before insisted on Both of them he comprizeth in three instances of the excellency of Christ in his Priesthood or in the Discharge of his Office 1. In his Exaltation and the Place of his present Residence ver 1. 2. In the Sanctuary whereof he is a Minister and the Tabernacle wherein at present he doth administer ver 2. 3. In the Sacrifice he had to offer or which he offered before his entrance into that Sanctuary ver 3. which he illustrates by two especial considerations ver 4 5. VER 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 caput vul Capitulum Summa Beza Caeterum eorum quae diximus haec summa est Moreover this is the Sum of what we speak Summatim autem dicendo to speak briefly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all these things the Head Chief or Principal of all these things vul Super ea quae dicuntur Rhem. the Sum concerning these things which be said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. We have an High Priest he who sitteth omitting this word or including it in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is ille 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vul magnitudinis which the Rhemists render by Majesty and retain Sedis for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beza Majestatis illius or Throni virtutis magnificandi VER 1. Now of the things that are spoken this is the sum We have such an High Priest who is set on the right hand of the Throne of the majesty in the Heavens This first Verse contains two things 1 A Preface unto that Part of the ensuing Discourse which immediately concerns the Priesthood of Christ unto the end of ver 5. 2 A Declaration of the first Preheminence of our High Priest which the Apostle would have us in an especial manner to consider The Preface is in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may be considered either as unto its Design in general or as unto the Sense of the words I. The Design of the Apostle in this Interlocution which is not unusual with him is to stir up the Hebrews unto a diligent consideration of what he insisted on and to leave an impression of it on their minds And this he doth for two Reasons 1. Least the Length and Difficulty of his preceding Discourse should have any way discomposed their minds or wearied them in their Attention so as that they could not well retain the substance of what he pleaded In such cases it was always usual with them who pleaded important Causes before the wisest Judges to recapitulate what had been spoken at length before and to shew what hath been evinced by the Arguments they
from the Church of the Jews In all their confidence in their Worship that which they principally boasted of was their High Friest and his Office He was anointed with the Holy Oil. He wore the Garments that were made for Beauty and Glory He had on his Forehead a Plate of Gold with that glorious Inscription Holiness unto Jehovah And He alone entred into the Holy Place having made Expiation of the Sins of the People The Christians who were now separated from them they despised as those who had no lot nor portion in all this Glory no such visible High Priest as they had So the same Persons were afterwards reproached by the Pagans that they had neither Temples nor Altars nor Images or visible Deities So hard was it to call off the carnal minds of Men from things visible and sensible in Divine Worship unto those that are spiritual and heavenly And herein lies the reproach of degenerated Christians especially those of the Roman Church that whereas the Gospel in asserting the pure heavenly spiritual Worship of God had prevailed against the World and triumphed over all that is carnal invented to please the senses and satisfie the superstitious minds of Men they have made themselves the scorn and spoil of their conquered Enemies by returning to the same kind of Worship in various degrees which was before destroyed and triumphed over And as therein they seem to make a publick acknowledgment That the Gospel in the management of their Predecessors had much injured the World in the Introduction of a Worship spiritual and divine excluding all those visible Glories which it had found out to entertain the minds of Men so it will appear in the issue that they have made themselves Transgressors by building up what was before destroyed But the Primitive Christians did still oppose the spiritual Worship of sanctified Souls in the observation of the Institutions of Christ unto all the pretences of Glory and Beauty pleaded to be in their outward force So the Apostle here to evince the Dignity of the Christian Church against the Unbelief of the Jews pleads their Relation unto an invisible spiritual High Priest exalted in Glory and Dignity far above all that they could enjoy by virtue of a carnal Commandment Whatever you think of us whatever you boast of your selves We have an High Priest and that such an one as he immediately declares 2. He would teach us that whatever be the Glory and Dignity of this High Priest without an Interest in him without an especial Relation unto him unless we have an High Priest we are not concerned therein Many do give their assent unto this Truth That Christ is an High Priest but how or wherein he is so to them they know not nor yet do they make any use of him as such Yea unto many the principal mysteries of the Gospel are but meer Notions and barren Speculations what it is to be practically influenced by them and to live in the power of them they know not That there is an High Priest they believe but what it is for them to have an High Priest they cannot understand But this is that we are to look after if we intend any benefit by it And we may know whether we have an High Priest or no really and substantially by the use which we make of him as such in all our approaches unto God For he presides over the whole House of God and all the Sacred Services thereof None can come unto the Father but by him Through him have we Boldness through him have we Ability through him have we Access unto and Acceptance with God He presents both our Persons and Duties unto him Without a daily improvement by Faith of the Office of Christ unto these ends it cannot be said that we have an High Priest 3. That the Office of the Priesthood of Christ is confined unto the Church unto Believers Theirs he is and for them alone doth he administer before God in this Office II. There is a general Denotation of this Priest as to his Qualifications in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He doth not now say That we have an High Priest only nor another High Priest not according to the Ordinances of the Law which he had proved before from the Type of Melchisedec and the Testimony of the Psalmist but moreover such an one as hath that Dignity and those Excellencies which he now ascribes unto him The Salvation of the Church doth not depend meerly on its having an High Priest which yet in it self is absolutely necessary thereunto but on his Dignity and Excellency his Exaltation and Glory Wherefore it is affirmed of him That he is such an High Priest as is set on the right hand of the Throne of the glorious Majesty in the Heavens And two things we must consider in these words 1. The Design of the Apostle in them And 2 Their particular Interpretation 1. The Design of the Apostle as we observed before was not to prove the Reality of his Priesthood that he was truly a Priest nor yet absolutely the Qualifications of his Person but his Dignity and Excellency For our Lord Jesus Christ when he was on the earth and whil'st he offer'd up to God his great propitiatory Sacrifice was as unto his outward state and condition inferior unto the Levitical High Priests who were in great honour and veneration among the People But the state and condition of any in the bearing and discharge of an Office is not to be esteemed and reckoned from what he condescends unto with respect unto any action or duty belonging unto that Office For a King may condescend unto very mean Services when the condition of his Subjects and good of the Kingdom require it of him But it is to be reckoned from his durable estate and perpetual abode therein Now although our Lord Christ was for a season in a condition of deep humiliation taking on him the form of a servant and being esteemed even as a worm and no man which was necessary unto the Sacrifice he had to offer yet as unto his durable state wherein he continues in the discharge of his Office he is incomparably exalted above all the High Priests under the Law And this is that which the Apostle designs here to declare For what did the High Priest do after he had offered the Anniversary Sacrifice of Expiation unto God He entred indeed into the Holy Place with the blood of the Sacrifice presenting it there before the august Pledges of the presence of God But all the while he was there he stood before the Typical Throne or Ark and Mercy-seat with Holy Awe and Reverence And immediately on the discharge of his present Duty he was to withdraw and go out of the Holy Place A great Priviledge this was and a great Honor was herein put on the High Priest For all others both Priests and People were everlastingly excluded out of that Sanctuary But what is this
〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sacrifices vul Hostias and the Rhemists Hosts it may be to countenance their name of the Host in the Mass. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 justum erat aequum erat it was just and equal vul necesse est in the present tense it is necessary Beza necesse fuit it was necessary properly and so the Syriack renders the Verb Substantive understood in the Original or included in the Infinitive Mood following in the Preterimperfect Tense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 habere hunc habere Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 huic ut esset ei To this Man that there should be to him or with him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vul aliquid quod offerat something that he may offer Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Something that he should offer The Arabick adds for himself corruptly For every High Priest is ordained appointed to offer Gifts and Sacrifices wherefore it is of necessity it was necessary that this man should have somewhat also to offer The Connexion of these words unto what was before asserted which giveth us the design of the Apostle in them is expressed in the causal Conjunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For. He both giveth a confirmation of what he had before affirmed namely that Christ was the Minister of the true Tabernacle that is of his Body and rendereth a reason why it should so be and this he farther confirms in the Verses ensuing The Reason he insists on is taken from the general nature of the Office of every High Priest That the Lord Christ is our High Priest he had sufficiently demonstrated and confirmed before this therefore he now assumes as granted And hereon what belongs unto him as such he farther manifests by shewing what the nature of that Office required and what did necessarily belong unto every one that was Partaker thereof There are therefore two things in the words I. A general Assertion of the Nature Duty and Office of every High Priest II. A particular Inference from thence of what did necessarily belong unto the Lord Christ in the susception and discharge of this Office In the first the Universality of the expression is to be observed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every High Priest By the context this Universal is cast under a Limitation with respect unto the Law every High Priest that is made or appointed by the Law for of those alone the Apostle treateth There was indeed never any High Priest accepted of God but those ordained by the Law yet was it necessary unto the Apostle to make mention of the Law also And although they were many of them yet were they all of the same order and Office and so were all alike authorized and obliged unto the same Duties Wherefore the Apostle thus expresseth it by every High Priest to evidence that there lay no exception against his argument seeing that in the whole multitude of High Priests in their succession from first to last there was no one but he was appointed unto this end and had this Duty incumbent on him Yea it is not one especial Duty of their Office that might be omitted which he insisteth on but the general end for which they were ordained as he expresseth it in the next word 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is ordained that is appointed of God by the Law Of the sense of this word I have spoken before as also of the thing intended see Chap. 5. 12. Gods Ordination or Appointment gives Rules Measures and ends unto all sacred Offices and Employments Whoever undertakes any thing in Religion or Divine Worship without it besides it beyond it is a transgressour and therein worshippeth God in vain He whom God doth not ordain in his service is an Intruder and that which he doth not appoint is an usurpation Nor will he accept of any Dutys but what he himself hath made so 3. The principal end why the High Priests were ordained of God is expressed it was to offer Gifts and Sacrifices This appears in their Original Institution Exod. Chap. 28. 29. 1. They were to offer God appointed Aaron and his successors on purpose to offer Gifts and Sacrifices for the whole People 2. None but they were to offer that is none but the Priests were so none but they might approach unto God to offer any thing sacredly unto him The People might bring their Offerings unto God but they could not offer them on the Altar And some Offerings as those at the Feast of Expiation were appropriated unto the High Priests only So is the case stated by Azariah the High Priest 2 Chrom 26. 18. Not unto thee Uzziah to burn Incense unto the Lord but to the Priests the Sons of Aaron who are consecrated from Exod. 30. 7. Numb 18. 7. And God hereby taught the People that nothing should ever be accepted from them but in and by the hand of the great High Priest who was to come And this is that which we are yet taught thereby And whoever he be if as great and prosperous as King Uzziah who shall think to approach unto God immediately without the Interposition of this High Priest he is smitten with the plague of Spiritual Leprosy 4. What they were to offer is also declared Gifts and Sacrifices 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Munera donaria dona Sometimes all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Corbanes in general are intended by this word For all sacred Offerings of what sort soever are so called at their first Institution Lev. 1. 2. If any one among you bring his Corban unto the Lord. And thereon the especial Kinds of Offerings and Sacrifices are enumerated which in general were all Corbans So every thing that is brought unto the Altar is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 5. 23 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when thou bringest thy Gift that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To Offer Gifts sacred Gifts of all sorts especially Sacrifices properly so called Or by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Minchoth may be intended as by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Zebachim are For these two contain the whole complex of sacred offerings For Zebachim or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are bloody Sacrifices Sacrifices by Immolation or killing of what sort soever the matter of it was or unto what especial end soever it was designed And the Minchoth were offerings of dead things as of Corn Oyl Meats and Drinks To offer all these was the Office of the Priesthood ordained And we are taught thereby That There is no Approach unto God without continual respect unto Sacrifice and Attonement The principal end of Sacrifices was to make Attonement for sin And so necessary was this to be done that the Office of the Priesthood was appointed for it Men do but dream of the Pardon of sin or acceptance with God without Attonement This the Apostle layeth down as that
which was necessary for every High Priest by Gods Institution There never was any High Priest but his Office and Duty it was to Offer Gifts and Sacrifices for unto that end was he ordained of God Hence he infers that it was necessary that This Man should have somewhat to Offer For being a Minister of the Heavenly Sanctuary and the true Tabernacle an High Priest he was But this he could not be unless he had somewhat to offer unto God A Priest that had nothing to offer that was not ordained unto that end is indeed no Priest at all And in this Assumption of the Apostle we may observe 1. The note of inference Wherefore 2. The Designation of the Person spoken of This man 3. The Manner of the Asscription made unto him He must have 4. The matter of it somewhat to offer 1. The note of Inference is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherefore It is frequently used by the Apostle in this Epistle when he proves his present Assertions from the Old Institutions of the Law and their signification Chap. 2. 17. 3. 1. 25. 9 18. And the whole force of this Inference especially that in this place depends on this Supposition that all the Old Typical Institutions did represent what was really to be accomplished in Christ whence it was necessary that he should be what they did signify and represent Hence it is often observed in the Gospel that he did or suffered such things or in such a manner because things were so ordered under the Law 2. The Designation of the Person is expressed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Man He of whom we speak this High Priest of the New Testament whom he had before described and specified by his Name Jesus and by his Dignity the Son of God That this Man this Jesus the High Priest of the New Testament 3. The subject being stated that which he affirmes thereof is that He this Priest must have somewhat to offer And this was of necessity that so it should be For what ever otherwise this Glorious Person were or might be yet an High Priest he could not be unless he had somewhat to offer for to offer Gifts and Sacrifices is the sole end of that office This necessity then was absolute For without this no Office of Priesthood could be discharged and consequently no Attonement be made nor could we be brought unto God And it is said that it was thus necessary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he should have And it is not Possession only that is intended but Possession with respect unto use He was so to have somewhat to offer as to offer it accordingly For it would not avail the Church to have an high Priest that should have somewhat to offer if it were not actually offered Wherefore respect is had both unto the meetness of Christ unto his Office and his Faithfulness therein He had what to offer and he did offer it 3. The matter of his offering is expressed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 somewhat to offer that is in Sacrifice unto God The Apostle expresseth it indefinitely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but what it is which he was to have he doth not as yet declare He was not ingaged farther by his present Argument But he elsewhere declares expressly what this was that he had to offer what was the matter of his Sacrifice and what it was necessary that it should be And this was himself His whole Humane Nature Soul and Body It may be it will be said that it doth not necessarily follow that if he have somewhat to offer it must be himself For he might offer somewhat else out of the Flocks and Herds as they did of old Nor indeed doth the Apostle intend directly to prove it in this place namely that it must be himself which he must offer But it doth necessarily follow from the Arguments before insisted on Chap. 7. For whatever else God had appointed or approved of to be offered in Sacrifice he had ordained the Levitical Priesthood to offer and appropriated the offering of it unto them so as no such Sacrifice could ever be offered by any who was not of the seed of Aaron Whereas therefore our High Priest was not of the Tribe of Levi but of Judah it is evident that he could not offer any of the things which were appropriated unto their ministry and service And hence our Apostle in the next verse affirmes directly that if he was on the Earth that is to officiate in his Office with the things of the Earth after the manner of other Priests he could not be so much as a Priest at all seeing all such services were appropriated unto and performed by the Priests of another Order Again if he might have done so and accordingly had done so our Apostle manifests that his Priesthood must have been ineffectual as unto the proper ends of it For the Law could make nothing perfect not only because of the Infirmity and Imperfection of its Priests but also because of the Insufficiency of its Sacrifices unto the great ends of expiating sin by whomsoever they were offered For it is impossible as he declares that the Blood of Bulls or Goats should ever take away sin or purge the conscience of the sinner Chap. 10. 1 2 3. c. Wherefore as it was necessary that he should have somewhat to offer so it was necessary that this somewhat should be himself and nothing else Something must yet be added as unto the reading of the words themselves which influenceth their proper sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 necessary of necessity must have the verb substantive added to determine its signification Erasmus adds est it is necessary and we render it it is of necessity Beza supplies fuit as doth the Syriack Interpreter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fuit erat it was necessary And so he renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by quod offerret which he should offer in both respecting the time past Others render it by quod offerat which he may offer with respect unto the time present or to come And Beza gives this account of his Translation namely that the Apostle having respect unto the Sacrifice of Christ which was past affirms that it was necessary that he should have somewhat that he might offer and not that it is necessary that he should have somewhat to offer And although I will not deny but that the Lord by reason of the perpetual efficacy of his Oblation and the Representation of it in his Intercession may be said to offer himself yet his Sacrifice and Oblation of himself were properly on the Earth as I have fully proved elsewhere This Text being urged by Grotius with respect unto the Offering and Sacrifice of Christ Crellius replies Concludit Scriptor Divinus ex eo quod Christus sit Sacerdos necesse esse ut habeat quod offerat non ut loquitur Grotius necesse fuisse ut haberet quod offerret quasi de
say the Lord Christ could not by any means take away that other Priesthood until he himself had accomplished all that ever was signified thereby according unto Gods Institution The whole end and design of God in its Institution had been frustrate if the office bad ceased de jure before the whole of what was prefigured by its Being Duties and Offices was fulfilled And therefore although there was an Intercision of its administrations for Seventy years during the Babylonish Captivity yet was the Office itself continued in its right and dignity because what it designed to prefigure was not yet attained And this was not done till the Lord Christ ascended into the heavenly Sanctuary to administer in the presence of God for the Church For until then the High Priests entering into the holy place in the Tabernacle once a year had not an accomplishment in what was prefigured thereby Wherefore there was not an end put unto their Office and Ministration by the oblation of Christ on the Cross but they still continued to offer Sacrifices according to the Law For there yet remained unto the fulfilling of what was designed in their whole Office his entring into the holy place above Wherefore they were still to continue Priests until he had compleated the whole Service prefigured by them in the oblation of himself and entring thereon into the heavenly Sanctuary This therefore is the sense of the Apostles reasoning in this place The Priests of the Order of Aaron continued de jure their administrations of holy things or were so to do until all was accomplished that was signified thereby This was not done until the Ascension of Christ into Heaven For the first Tabernacle was to stand until the way was made open into the Holiest of all as we shall see afterwards Now the Lord Christ was not a Priest after their Order nor could he offer the Sacrifices appointed by the Law Hence it is evident That he could not have been a Priest had he been to continue in the Earth and to administer on the Earth for so their Priesthood with which his was inconsistent could never have had an end For this could not be without his entrance as a Priest into the heavenly Sanctuary It appears therefore how vain the pretence of the Socinians is from this place to prove that the Lord Christ did not offer his expiatory Sacrifice here on the Earth For the Apostle speaks nothing of his Oblation which he had before declared to have been once for all before he entred into Heaven to make intercession for us But he speaks only of the Order of his Priesthood and the state and condition wherein the present administration of it was to be continued Ob. 1. Gods Institutions rightly stated do never interfere So we see those of the ancient Priesthood and that of Christ did not They had both of them their proper bounds and seasons nor could the latter compleatly commence and take place until the former was expired The entrance of Christ into the Holy Place which stated him in that condition wherein he was to continue the exercise of his Priesthood unto the consummation of all things put an absolute period unto the former Priesthood by accomplishing all that was signified thereby with a due and seasonable end unto all legal worship as to right and efficacy When he had done all that was figured by them he took the whole work into his own hand 2. The discharge of all the Parts and Duties of the Priestly Office of Christ in their proper order were needful unto the salvation of the Church His Oblation was to be on the Earth but the continuation of the discharge of his Office was to be in Heaven Without this the former would not profit us if he had done no more he could not have been a Priest For 1 As this dependeth on the infinite wisdom of God ordering and disposing all things that concern the discharge of this Office unto their proper times and seasons so 2 Believers do find in their own experience how all things are suited unto their conditions and wants Unless the foundation of a Propitiation for their sins be first laid they can have no hopes of acceptance with God This therefore was first done in the offering of the Body of Christ once for all But when this is done unless they have a continual application of the efficacy of it unto their Souls neither their Peace with God nor their Access unto God can be maintained And this is done by the Ministration of his Office in the heavenly Sanctuary which ensues thereon VER V. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Qúi ut qui as those who 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deserviunt inserviunt Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who ministred as in a sacred Office properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exemplari Rhem. that serve the exemplar and shadow every way imperfectly Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto the similitude 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eras. Coelestium others Rerum Coelestium of heavenly things Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the things which are in Heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sicut responsum est Mosi Rhem. As it was answered Moses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not an Answer but an Oracle given out upon enquiry and so any Divine Instruction Quemadmadum divinitus dictum est admonished of God say we Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was spoken simply which expresseth not the Original VER V. Who serve in Sacred Worship unto the example and shadow of heavenly things even as Moses was admonished of God when he was about to make the Tabernacle For see saith he that thou make all things according to the pattern shewed to thee in the mount WE must first consider the reading of these words by reason of the testimony which the Apostle quotes out of the Law and his rendring thereof The words in the original Ex. 25. 40. are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And look or take heed and make after their pattern which was shewed thee in the mount The Apostle adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things which is not in the original nor in the Version of the LXX But 1 he might take it from ver 9. of the Chapter where the word is expressed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according unto all that I shall shew thee 2 Things indefinitely expressed are to be expounded universally 1 Kings 8. 39. and to give to every man according to his ways that is 2 Chron. 6. 30. and render to every man according to all his ways Deut. 19. 15. At the mouth of two or three witnesses shall the matter be established that is 2 Cor. 13. 1. shall every word be established Psal. 110. 1. Until I make thine enemies thy footstool that is 1 Cor. 15 25. all thine enemies Wherefore the Apostle by the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things says no more but what is expressed in one place and necessarily understood in
God doth depend thereon For it is in the Gospel that the Righteousness of God is revealed from faith to faith Rom. 1. 17. Indeed the Righteousness of God without the Law is witnessed by the Law and the Prophets Rom. 3. 21. That is Testimony is given to it in legal Institutions and the Promises recorded in the Prophets but these things were obscure unto them who were to seek for what was intended under the vails and shadows of Priests and Sacrifices Attonements and Expiations But our Justification before God in all the causes of it being now fully revealed and made manifest it hath a great influence into spiritual liberty and boldness 3. By the spiritual light which is given to Believers into the mystery of God in Christ. This the Apostle affirms to have been hid in God from the beginning of the world Eph. 3. 9. It was contrived and prepared in the counsel and wisdom of God from all eternity Some intimation was given of it in the first Promise and was afterwards shadowed out by sundry legal Institutions But the depth the glory the beauty and fulness of it was hid in God in his mind and will until it was fully revealed in the Gospel The Saints under the Old Testament believed that they should be delivered by the promised Seed that they should be saved for the Lords sake that the Angel of the Covenant would save them yea that the Lord himself would come to his Temple and they diligently enquired into what was foresignified concerning the sufferings of Christ and the glory that should ensue But all this while their thoughts and conceptions were exceedingly in the dark as to those glorious things which are made so plain in the New Covenant concerning the Incarnation Mediation Sufferings and Sacrifice of the Son of God concerning the way of Gods being in Christ reconciling the World unto himself Now as darkness gives fear so light gives liberty 4 We obtain this liberty by the opening of the way into the Holiest and the entrance we have thereby with boldness unto the Throne of Grace This also the Apostle insists upon peculiarly in sundry places of his ensuing Discourses as Chap. 9. 8. Chap. 10. 19 20 21 22. where it must be spoken to if God permit at large For a great part of the liberty of the New Testament doth consist herein 5. By all the Ordinances of Gospel-Worship How the Ordinances of Worship under the Old Testament did lead the People into Bondage hath been declared But all those of the New Testament through their plainness in signification their immediate respect unto the Lord Christ with their use and efficacy to guide Believers in their communion with God do all conduce unto our Evangelical liberty And of such importance is our liberty in this instance of it that when the Apostles saw it necessary for the avoiding of offence and scandal to continue the observance of one or two legal Institutions in abstinence from some things in themselves indifferent they did it only for a season and declared that it was only in case of scandal that they would allow this temporary abridgment of the liberty given us by the Gospel 12. They differ greatly with respect unto the Dispensation and Grant of the Holy Ghost It is certain that God did grant the Gift of the Holy Spirit under the Old Testament and his operations during that season as I have at large elsewhere declared But it is no less certain that there was always a Promise of his more signal effusion upon the confirmation and establishment of the New Covenant See in particular that great Promise to this purpose Joel 2. 28 29. as applied and expounded by the Apostle Peter Acts 2. 17 18. yea so sparing was the communication of the Holy Ghost under the Old Testament compared with his effusion under the New as that the Evangelist affirms that the Holy Ghost was not yet because that Jesus was not yet glorified John 7. 39. that is he was not yet given in that manner as he was to be given upon the confirmation of the New Covenant And those of the Church of the Hebrews who had received the Doctrine of John yet affirmed that they had not so much as heard whether there were any Holy Ghost or no Acts 19. 2. that is any such gift and communication of him as was then proposed as the chief Priviledge of the Gospel Neither doth this concern only the plentiful effusion of him with respect unto those miraculous gifts and operations wherewith the doctrine and establishment of the New Covenant was testified unto and confirmed however that also gave a signal difference between the two Covenants For the first Covenant was confirmed by dreadful appearances and operations effected by the Ministry of Angels but the new by the immediate operation of the Holy Ghost himself But this difference principally consists herein that under the New Testament the Holy Ghost hath graciously condescended to bear the office of the Comforter of the Church That this unspeakable Priviledge is peculiar unto the New Testament is evident from all the Promises of his being sent as a comforter made by our Saviour John 14. 15 16. especially that wherein he assures his Disciples that unless he went away in which going away he confirmed the New Covenant the comforter would not come but if he so went away he would send him from the father Chap. 16. 7. And the difference between the two Covenants which ensued hereon is inexpressible 13. They differ in the Declaration made in them of the Kingdom of God It is the observation of Austin that the very name of the Kingdom of Heaven is peculiar unto the New Testament It is true God reigned in and over the Church under the Old Testament but his Rule was such and had such a relation unto secular things especially with respect unto the Land of Canaan and the flourishing condition of the People therein as that it had an appearance of a Kingdom of this world And that it was so and was so to be consisting in Empire Power Victory Wealth and Peace was so deeply sixed on the minds of the generality of the People that the Disciples of Christ themselves could not free themselves of that apprehension until the New Testament was fully established But now in the Gospel the nature of the Kingdom of God where it is and wherein it consists is plainly and evidently declared unto the unspeakable consolation of Believers For whereas it is now known and experienced to be internal spiritual and heavenly they have no less assured interest in it and advantage by it in all the troubles which they may undergo in this World than they could have in the fullest possession of all earthly enjoyments 14. They differ in their substance and end The Old Covenant was typical shadowy and removeable Heb. 10. 1. The New Covenant is substantial and permanent as containing the Body which is Christ. Now consider the Old
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
of his power But that our wills are left absolutely herein unto their own liberty and power without being inclined and determined by that grace of God is that Pelagianism which hath long attempted the Church but which shall never absolutely prevail 5. The putting the Laws of God in our minds and the writing of them in our hearts that we may know him and fear him always is promised in the same way and manner as is the forgiveness of sin ver 11. And it is hard to affix such a sense unto that Promise as that God will use such and such means that our sins may be pardoned which yet may all of them fail 6. As this Exposition is no way suited unto the words of the Text nor of the Context or scope of the place so indeed it overthrows the nature of the New Covenant and the Grace of our Lord Jesus Christ which comes thereby For 1. If the effect itself or the thing mentioned are not promised but only the use of means left unto the liberty of mens wills whether they will comply with them or no then the very Being of the Covenant whether it shall ever have any existence or no depends absolutely on the wills of men and so may not be For it is not the Proposal of the terms of the Covenant and the means whereby we may enter into it that is called the making of this Covenant with us but our real participation of the grace and mercy promised in it This alone gives a real existence unto the Covenant itself without which it is not a Covenant Nor without it is it properly made with any 2. The Lord Christ would be made hereby the Mediator of an uncertain Covenant For if it depend absolutely on the wills of men whether they will accept of the terms of it and comply with it or no it is uncertain what will be the event and whether ever any one will do so or no. For the will being not determined by Grace what its actings will be is altogether uncertain 3. The Covenant can hereon in no sense be a Testament which our Apostle afterwards proves that it is and that irrevocably ratified by the death of the Testator For there can on this supposition be no certain Heir unto whom Christ did bequeath his Goods and the inheritance of Mercy Grace and Glory This would make this Testament inferior unto that of a wise man who determines in particular unto whom his Goods shall come 4. It takes away that difference between this and the former Covenant which it is the main scope of the Apostle to prove at least leave the difference to consist only in the gradual efficacy of outward means which is most remote from his purpose For there were by the Old Covenant means supplied to induce the People unto constant Obedience and those in their kind powerful This is pleaded by Moses in the whole Book almost of Deuteronomy For the scope of all his exhortation unto Obedience is to shew that God had so instructed them in the knowledge of his Will by giving of the Law and had accompanied his teachings with so many signal mercies such effects of his mighty power goodness and grace that the Covenant accompanied with such Promises and Threatnings that therein life and death temporal and eternal were set before them all which made their Obedience so reasonable and necessary that nothing but Profligacy in wickedness could turn them from it To this purpose are discourses multiplied in that Book And yet notwithstanding all this it is added That God had not circumcised their hearts to fear him and obey him always as it is here promised The communication of grace effectual producing infallibly the good things proposed and promised in the minds and hearts of men belonged not unto that Covenant If therefore there be no more in the making of the New Covenant but only the adding of more forcible outward means and motives more suitable unto our Reasons and meet to work on our Affections it differs only in some unassignable degrees from the former But this is directly contrary unto the promise in the Prophet That it shall not be according unto it or of the same kind no more than Christ the High-Priest of it should be a Priest after the Order of Aaron 5. It would on this Supposition follow That God might fulfill his promise of putting his Laws in the minds of men and writing them in their hearts and yet none have the Law put into their minds nor written in their hearts which things are not reconcileable by any distinction unto the ordinary reason of Mankind Wherefore we must grant That it is the effect the event in the communication of the things promised that is ascribed unto this Covenant and not only the use and application of means unto their production And this will yet further appear in the particular Exposition of the several parts of it But yet before we enter thereon two Objections must be removed which may in general be laid against our interpretation 1. This Covenant is promised as that which is future to be brought in at a certain time after those days as hath been declared But it is certain that the things here mentioned the grace and mercy expressed were really communicated unto many both before and after the giving of the Law long ere this Covenant was made For all who truly believed and feared God had these things effected in them by grace wherefore their effectual communication cannot be esteemed a property of this Covenant which was to be made afterwards Ans. This Objection was sufficiently prevented in what we have already discoursed concerning the efficacy of the grace of this Covenant before itself was solemnly consummated For all things of this nature that belong unto it do arise and spring from the mediation of Christ or his interposition on the behalf of sinners wherefore this took place from the giving of the first Promise the administration of the grace of this Covenant did therein and then take its date Howbeit the Lord Christ had not yet done that whereby it was solemnly to be confirmed and that whereon all the vertue of it did depend Wherefore this Covenant is promised now to be made not in opposition unto what grace and mercy was derived from it both before and under the Law nor as unto the first administration of grace from the Mediator of it but in opposition unto the Covenant of Sinai and with respect unto its outward solemn confirmation 2. If the things themselves are promised in the Covenant then all those with whom this Covenant is made must be really and effectually made partakers of them But this is not so they are not all actually sanctified pardoned and saved which are the things here promised Ans. The making of this Covenant may be considered two ways 1 As unto the preparation and proposition of its terms and conditions 2 As unto the internal stipulation between God
things were in force but now the Covenant is abolished and it hath none of them But this answers not the Apostle's Intention For he acknowledgeth that Covenant and all its Ordinances de facto to have been yet in Being in the patience and forbearance of God Only he affirms that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 8. 13. ready to disappear Nor was he to take for granted what was the principal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 between him and the Hebrews but to prove it which he doth accordingly Hence he grants that there were Priests that offered Gifts according to the Law chap. 8. 4. and some who served at the Tabernacle chap. 13. 10. But the Apostle hath respect unto the time wherein that Covenant was first made Then it had these things annexed unto it which were the Priviledges and Glory of it For the Apostle hath in the whole Discourse continual respect unto the first making of the Covenant and the first institution of its Administrations It had them that is they belonged unto it as those wherein its Administration did consist Every Covenant of God had its proper Priviledges and Advantages Even the first Covenant had so and those such as were excellent in themselves though not comparable with them of the new For to make any Covenant with men is an eminent fruit of Goodness Grace and Condescention in God whereon he will annex such Priviledges thereunto as may evince it so to be 2. This first Covenant had two things in general 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Both Translations and Interpreters have cast some difficulty on the meaning of these words in themselves plain and evident 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the word is generally rendred by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek Versions and next unto that by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which is legal and right The Vulgar Latine rendets it by Iustificationes from the inclusion of Ius Iustum in the signification of it In the new Testament it is used Luk. 1 6. Rom. 1. 32. chap. 2. 26. chap. 5. 16. chap 8. 4. Heb. 9. 1. ver 10. Rev. 15. 4. chap. 19. 8. And in no one place doth it signifie Institution but it may be better rendred Righteousness when alone we so translate it Rom. 5. 16. In the context and construction wherein it is here placed it can have no signification but that of Ordinances Rites Institutions Statutes the constant sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 determined both by its derivation and invariable use Wherefore all inquiries on these words in what sense the Rites of the Law may be called Iustifications or whether because the Observation of them did Iustifie before men or were signs of our Iustification before God are all useless and needless What there is of Iust and Right in the signification of the word respects the Right of God in the constitution and imposition of these Ordinances They were Appointments of God which he had Right to prescribe whence their Observation on the Part of the Church was just and equal These Ordinances or Statutes were so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of service that is as we render it divine service 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is originally of as large a signification as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and denotes any service whatever But it is here and constantly in the new Testament as is also the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 restrained unto Divine service Ioh. 16. 2. Rom. 9. 4. chap. 12. 1. Cultus of worship and so were it better rendred than by Divine service In one place it signifies by it self as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth here Rom. 9. 4 unto whom belonged the giving of the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the worship that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Ordinances of worship The Ordinances of the Ceremonial Law For although God were served in and according to the commands of the Moral Law or the unchangeable prescriptions the ten words and also in the duties required in the due Observance of the Iudicial Law yet this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the immediate worship of the Tabernacle and the services of the Priests that belonged thereunto Hence the Jews call all Idolatry and superstition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strange worship And this was that part of Divine worship about which God had so many controversies with the People of Israel under the Old Testament For they were always apt to run into noxious extreams about it For the most part they were prone to neglect it and to run into all manner of superstition and Idolatry For the Law of this worship was an hedge that God had set about them to keep them from those Abominations And if at any time they brake over it or neglected it and let it fall they failed not to rush into the most abominable Idolatry On the other hand ofttimes they placed all their trust and confidence for their acceptance with God and blessing from him on the external observance of the ordinances and institutions of it And hereby they countenanced themselves not only in a neglect of moral Duties and spiritual Obedience but in a course of flagitious sins and wickednesses To repress these exorbitances with respect unto both these extreams the ministry of the Prophets was in an especial manner directed And we may observe some things here in our passage as included in the Apostle's assertion though not any part of his present Design 1. There was never any Covenant between God and man but it had some Ordinances or Arbitrary Institutions of external Divine worship annexed unto it The original Covenant of works had the Ordinances of the Tree of Life and of the Knowledge of Good and Evil the Laws whereof belonged not unto that of natural Light and Reason The Covenant of Sinai whereof the Apostle speaks had a multiplication of them Nor is the new Covenant destitute of them or their necessary observance All Publick worship in and the Sacraments of the Church are of this nature For whereas it is ingrafted in natural Light that some external worship is to be given unto God He would have it of his own prescription and not as unto the modes of it be left unto the inventions of men And because God hath alwayes in every Covenant prescribed the external worship and all the Duties of it which he will accept it cannot but be dangerous for us to make any Additions thereunto Had he prescribed none at any time seeing some are necessary in the Light of nature it would follow by just consequence that they were left unto the finding out and appointment of men But he having done this himself let not us add unto his words lest he reprove us and we be found lyars And in his Institution of these Ordinances of external worship there is both a Demonstration of his Sovereignty and an especial trial of our Obedience in
persons it would quickly have issued in all manner of foolish practices or have been utterly neglected But God appointed this Sanctuary for the preservation of the purity of his worship as well as for the solemnity thereof see Deut. 12. 8 9 10 11. Here was the Book of the Law laid up according unto the Prescript whereof the Priests were obliged in all generations to take care of the publick worship of God 4. It was principally the priviledge and glory of the Church of Israel in that it was a continual Representation of the Incarnation of the Son of God a Type of his coming in the flesh to dwell among us and by the one sacrifice of himself to make Reconciliation with God and Atonement for sins It was such an expression of the Idea of the mind of God concerning the person and mediation of Christ as in his Wisedom and Grace he thought meet to intrust the Church withal Hence was that severe injunction that all things concerning it should be made according unto the pattern shewed in the mount For what could the wisdom of men do in the prefiguration of that mystery which they had no comprehension of But yet the Sanctuary the Apostle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worldly Expositors both antient and modern do even weary themselves in their enquiries why the Apostle calls this Sanctuary worldly But I think they do so without cause the Reason of the Appellation being evident in his design and the context And there is a difficulty added unto it by the Latine translation which renders the word Seculare which denotes Continuance or duration This expresseth the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but that the Apostle renders by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore here hath no respect unto it The sense that many fix upon is that he intends the outward Court of the Temple whereunto the Gentiles or men of the world were admitted whence it was called worldly and not sacred But this exposition though countenanced by many of the Ancients is contrary unto the whole design of the Apostle For 1 He speaks of the Tabernacle wherein was no such outward Court nor indeed was there any such belonging to the Temple whatever some pretend 2 The whole Sanctuary whereof he speaks he immediately distributes into two parts as they were divided by the Vail namely the Holy and the most Holy Place which were the two parts of the Tabernacle itself 3 He treats of the Sanctuary only with respect unto the divine service to be performed in it by the Priests which they did not in any outward court whereunto the Gentiles might be admitted Wherefore the Apostle terms this Sanctuary worldly because it was every way in and of this world For 1 The Place of it was on the earth in this world in opposition whereunto the Sanctuary of the new Covenant is in Heaven chap. 8. 2. 2 Although the materials of it were as durable as any thing in that kind could be procured as Gold and Shittim wood because they were to be of a long continuance yet were they worldly that is caduca fading and perishing things as are all things of the world God intimating thereby that they were not to have an everlasting continuance Gold and wood and silk and hair however curiously wrought and carefully preserved are but for a time 3 All the services of it all its Sacrifices in themselves seperated from their Typical representative use were all worldly and their efficacy extended only unto worldly things as the Apostle proves in this Chapter 4 On these accounts the Apostle calls it worldly yet not absolutely so but in opposition unto that which is Heavenly All things in the Ministration of the new Covenant are Heavenly So is the Priest his Sacrifice Tabernacle and Altar as we shall see in the process of the Apostle's discourse And we may observe from the whole 1. That Divine institution alone is that which renders any thing acceptable unto God Although the things that belonged unto the Sanctuary and the Sanctuary itself were in themselves but worldly yet being divine Ordinances they had a Glory in them and were in their season accepted with God 2. God can animate outward carnal things with an hidden invisible Spring of Glory and Efficacy so he did their Sanctuary with its relation unto Christ which was an Object of faith which no eye of flesh could behold 3. All divine service or worship must be resolved into divine ordination or Institution A worship not ordained of God is not accepted of God It had Ordinances of worship 4. A worldly Sanctuary is enough for them whose service is worldly and these things the men of the world are satisfied with VER 2. TWo things were ascribed unto the first Covenant in the verse foregoing 1 Ordinances of worship 2 A worldly Sanctuary In this verse the Apostle enters upon a description of them both inverting the Order of their proposal beginning with the latter or the Sanctuary itself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vul. Lat. Tabernaculum enim factum est primum The first Tabernacle was made ambiguously as we shall see Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Tabernaculo primo quod factum erat In the first Tabernacle that was made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vul. Lat. Candelabra Candlesticks Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In it was the Candlestick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vul. Propositio panum the Proposition of Loaves Others Propositi panes Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the bread of faces 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vul. quae dicitur sancta quae dicitur sanctum quod sancta vocant For some read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it was called The Holy House For there was a Tabernacle made prepared The first wherein was the Candlestick and the Table and the shew-bread which is called the Sanctuary Our Translation thus rendring the words avoids the ambiguity mentioned in the Vulgar Latine First of all there was a Tabernacle made But whereas our rendring is also obscure the First being mentioned where only one thing went before which yet includes a distribution supposed I would supply it with two parts There was a Tabernacle made consisting of two parts Tabernaculum bipartitè extructum For the following words are a distinct description of these two parts 1. The subject spoken of is the Tabernacle 2. That which in general is affirmed of it is that it was made 3. There is a distribution of it into two parts in this and the following verse 4. These parts are described and distinguished by 1 Their names 2 Their situation with respect unto one another 3 Their Contents or sacred Utensils The one is so described in this verse 1 By its situation it was the first that which was first entred into 2 By its Utensils which were three 1 The Candlesticks 2 The Table 3 The Shew-bread 3 By its name it was
as the Heart of all Divine service was first formed all other things had a Relation unto it Exod. 25. 10 11. To treat of the Fabrick that is the Materials Dimensions and Fashion of this Ark is not unto our present purpose For these things the Apostle himself here declares as being no season to treat of them particularly This he intends in those words which we shall not now speak of and their mystical signification which he gives afterwards 1. The Name of it is the Ark of the Covenant Sometimes it is called the Ark of the Testimony Exod. 26. 33. Chap. 29. 35. Chap. 40. 3 5. Most commonly the Ark of the Covenant Numb 10. 33. Chap. 14. 44. Deut. 10. 8. c. Sometimes the Ark of God 1 Sam. 3. 3. Sam. 6. 2. c. The Ark of the Testimony it was called because God called the Tables of the Covenant by the name of his Testimony or that which testified his Will unto the People and by the Peoples acceptance of the Termes of it was to be a perpetual witness between God and them Exod. 25. 16. Chap. 31. 18. c. On the same account is it called the Ark of the Covenant namely because of what was contained in it or the Tables of the Covenant which as I have shewed elsewhere were usually called the Covenant itself And so they are called the Tables of Testimony Exod. 31. 18. That is the Covenant which was the Testimony of God And lastly it was called the Ark of God because it was the most eminent Pledge of the especial Presence of God among the People 2. As to the Fabrick of it the Apostle observes in particular that it was on every side overlaid or covered with Gold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every way within and without with Plates of beaten Gold This as I said before was the most sacred and glorious Instrument of the Sanctuary Yea the whole Sanctuary as unto its use in the Church of Israel was built for no other end but to be as it were an house and habit ation for this Ark Exod. 26. 33. Chap. 40. 21. Hence Sanctification proceeded unto all the other Parts of it for as Solomon observed the places were holy whereunto the Ark of God came 2 Chron. 8. 11. And of such sacred veneration was it among the People so severe was the Exclusion of all flesh from the sight of it the High Priest only excepted who entered that holy Place once a year and that not without Blood as that the Nations about took it to be the God that the Israelites worshiped 1 Sam. 4. 8. And it were not difficult to evidence that many of the pretended Mysterious ceremonies of Worship that prevailed among the Nations of the World afterwards were invented in compliance with what they had heard concerning the Ark and Worship of God thereby This was the most signal Token Pledge or Symbol of the Presence of God among the People And thence Metonymically it hath sometimes the name of God ascribed unto it as some think and of the Glory of God Psal. 73. 61. And all neglects about it or contempt of it were most severely punished From the Tabernacle it was carried into the Temple built by Solomon where it continued untill the Babylonian Captivity and what became of it afterwards is altogether uncertain God gave this Ark that it might be a Representation of Christ as we shall shew and he took it away to increase the desire and expectation of the Church after him and for him And As it was the Glory of God to hide and cover the mysterious counsels of his Will under the Old Testament whence this Ark was so hidden from the Eyes of all men so under the New Testament it is his Glory to reveal and make them open in Iesus Christ. 2 Cor. 3. 18. 4. In this Ark as it was placed in the Tabernacle the Apostle affirmeth that there were three things 1. The Golden Pot that had Manna When the Manna first fell every one was commanded to gather an Omer for his own eating Exod. 16. 16. Hereon God appointed that a Pot should be provided which should hold an Omer to be filled with Manna to be laid up before the Lord for their generations ver 33. There was it miraculously preserved from Putresaction whereas of it self it would not keep two daies unto an end And it is added that as the Lord commanded Moses so Aaron laid it up before the Testimony to be kept ver 34. But there is a Prolepsis in the words Aaron is said to do what he did afterwards For the Testimony was not yet given nor Aaron yet consecrated unto his Office It is not said in this Place where the making of it is appointed that it is of Gold nor is there any mention of what matter it was made That it was of Gold the Apostle here declares who wrote by Inspiration and the thing is evident it self For it was to be placed in that part of the Sanctuary wherein all the Vessels were either of pure Gold or at least overlaid with it and a Pot of another Nature would have been unsuitable thereunto And it was to be made of that which was most durable as being to be kept for a Memorial throughout all Generations The Reason of the sacred Preservation of this Manna in the most Holy Place was because it was a Type of Christ as himself declares Ioh. 6. 48 49 50 51. 5. The next thing mentioned is Aaron's Rod that budded This Rod originally was that where with Moses fed the sheep of his father-in-Father-in-Law Iethro in the Wilderness which he had in his hand when God called unto him out of the Bush. And thereon God ordained it to be the Token of the putting forth of his Power in the working of Miracles having by a trial confirmed the Faith of Moses concerning it Exod. 4. 17. Hereby it became sacred and when Aaron was called unto the Office of the Priesthood it was delivered unto his keeping For on the budding of it on the trial about the Priesthood it was laid up before the Testimony that is the Ark Numb 17. 10. That same Rod did Moses take from before the Testimony when he was to smite the Rock with it and work a miracle whereof this was consecrated to be the outward sign Numb 20. 8 9 10 11. Hereof the Apostle affirms only that it budded but in the story it is that it brought forth Buds and Bloomed Blossoms and yielded Almonds being originally cut from an Almond Tree Numb 17. 8. But the Apostle mentions what was sufficient unto his Purpose This Rod of Moses belonged unto the Holy Furniture of the Tabernacle because the Spiritual Rock that followed them was to be smitten with the Rod of the Law that it might give out the Waters of Life unto the Church 6. The last thing mentioned is the Tables of the Covenant The two Tables of Stone cut out by Moses and written
on with the finger of God containing the Ten Commandments which were the substance of Gods Covenant with the People This Testimony this Covenant these Tables of Stone with the Moral Law engraven in them were by the express command of God put into the Ark Exod. 25. 16. Chap. 33. 18. Chap. 40. 20. Deut. 10. 5. And there was nothing else in the Ark but these two Tables of Stone with the Law written in them as is expresly affirmed 1 Kings 8. 9. 2 Chron. 5. 10. Wherefore whereas it is said of Aaron's Rod and the Pot of Manna that they were placed before the Testimony Exod. 16. 34. Numb 17. 10. that is the Ark and the Book of the Law was also put into the side of it that is laid beside it Deut. 31. 26. and not only are the Tables of Stone appointed expresly to be put into the Ark but also it is likewise affirmed that there was nothing else in the Ark but these Tables of Stone This Place of the Apostle hath been exceedingly tortured and perplexed by Criticks and all sorts of Expositors with multiplied conjectures Objections and Solutions I know not that the Repetition of them in this place would be of any use Those who have a mind to exercise themselves about them do know where to find them I shall therefore give only that interpretation of the words which for the Substance of it all sober Expositors do at least betake themselves unto The true real positure of these things was after this manner In the closed Ark there was nothing at all but the two Tables of Stone Before it or at the ends of it adjoyning unto it were the Pot of Manna and the miracle-working Rod. Neither of these were of any actual use in the service of God but only were kept as sacred Memorials Unto this end being placed by it they were joyned unto and reckoned with the Ark. This appurtenance of them unto the Ark the Apostle expresseth by the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now this preposition is so frequently used in the Scripture to signify adhesion conjunction approximation Appurtenance of one thing unto another that it is meer Cavilling to assign it any other signification in this place or to restrain it unto inclusion only the things themselves requiring that sense See Job 19. 20. Deut. 6. 7. 1 Sam. 1. 42. Hos. 4. 3. Luke 1. 17. Iosh. 10. 10. Matth. 21. 12. And a Multitude of Instances are gathered by others VER 5. And over it the Cherubims of Glory Shadowing the Mercy-Seat of which things we cannot now speak particularly THE Apostle proceedeth in his Description of the immediate appurtenances of the Ark. He hath declared what was disposed with reference unto it as the Golden Censer what was before it as the Pot of Manna and Aaron's Rod what was within it namely the Tables of the Covenant Now he sheweth what was over it so giving an account of its whole Furniture and all that any way belonged unto it Two things he adds namely 1. The Cherubims 2. The Mercy-Seat And first he describes the Cherubims 1. By their positure they were over the Ark. 2. By their Title Cherubims of Glory 3. Their use they Shadowed the Mercy-Seat The Making Form Fashion and Use of these Cherubims is declared Exod. 25. The signification of the Name and their original shape or form any farther then that they were alata animata winged Creatures are not certainly known Most as unto the Derivation of the Name follow Kimchi who affirms the Letter Caph to be servile and a note of Similitude and the word to signify a Youth or a Child Such these Images are thought to represent only they had Wings instead of Arms as we now usually paint Angels for their Bodies Sides and Feet are mentioned in other places Isa. 6. 2. Ezek. 1. 5 6 7. where they are expresly said to have the Shape of a man Wherefore both as they were first framed for the Tabernacle and afterwards for the Temple when their Dimensions were exceedingly enlarged they were of humane shape only with wings to denote the Angelical Nature They were two of them one at each end of the Ark or Mercy-Seat Their faces were turned inwards one towards another so as that their wings touched one another This Posture gave unto the whole work of the Ark Mercy-Seat and Cherubims the form of a Seat which represented the Throne of God From thence he spake whence the whole was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Oracle As unto their place and posture they were over the Ark. For these Cherubims had feet whereon they stood 2 Chron. 3. 13. And these feet were joyned in one continued beaten work unto the ends of the Mercy-Seat which was upon the Ark Wherefore they were wholly over it or above it as the Apostle here speaks 2. As unto the Apellation whereby he describes them it is Cherubims of Glory That is say Expositors generally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Glorious Cherubims If so this term is not given them from the matter whereof they were made Those indeed in the Tabernacle were of beaten Gold being but of a small measure or proportion Exod. 25. 18. Those in the Temple of Solomon were made of the wood of the Olive Tree only overlaid with Gold For they were very large extending their wings unto the whole breadth of the Oracle which was twenty Cubits 1 King 6. 23. 2 Chron. 3. 10. But such was the matter of other utensils also as the Candlesticks which yet are not called the Candlesticks of Glory Nor are they so called from their shape and fashion For this as I have shewed most probably was humane shape with wings wherein there was nothing peculiarly glorious But they are so called from their posture and use For stretching out their wings on high and looking inwards with an appearance of veneration and so compassing the Mercy-Seat with their wings all but the forepart of it they made a Representation of a Glorious Seat or Throne wherein the Majestatical Presence of God did sit and reside And from between these Cherubims above the Mercy-Seat it was that God spake unto Moses and gave out his Oracles Exod. 25. 22. As a man on a Throne speaks above the place where he sits and rests Hence may they be called the Glorious Cherubims But I must add that by glory here the Majestatical Presence of God himself is intended The Cherubims that represented the glorious Presence of God himself as he dwelt among the People So the Apostle reckoning up the Priviledges of the Hebrews Rom. 9. 4. affirms that unto them appertained the Adoption and the Glory And therein not the Ark is intended although it may be that is sometimes called the Glory or signified under that name as 1 Sam. 4. 21 22. Psal. 26. 8. But it is God himself in his peculiar Residence among the People that is in the Representation of
a Type or Figure was unto them of no use but so far as it was instructive which was obscurely and mystically And that this is the sense of the word the Apostle declares ver 8. Where he shews the substance of what the Holy Ghost signified by the building disposal and services of the Tabernacle that is what he taught the Church thereby parabolically and figuratively This kind of Instruction whatever now it seem to us was meet and fit for them unto whom it was given And by the administration of Grace in it it was a blessed means to ingenerate Faith Love and Obedience in the hearts and lives of many unto an eminent degree And we may consider from hence what is required of us unto whom the clear Revelation of the Wisdom Grace and Love of God are made known from the Bosome of the Father by the Son himself 4. The especial nature and use of this Tabernacle and its service is declared In which were offered both gifts and sacrifices 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Vulgar Latine reads juxta quam making the Relative to answer unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the Gender will not allow it in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in which time during which season For immediately upon the setting up of the Tabernacle God gave unto Moses Laws and Institutions for all the Gifts and Sacrisices of the People which were to be offered therein This was the first direction which God gave after the setting up of the Tabernacle namely the way and manner of offering all sorts of Gifts and Sacrifices unto him And the Apostle here distributes all the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the sacred offerings into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is unbloody and bloody Sacrifices as he did before chap. 5. 10. where the distinction hath been explained Of them all he affirms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are offered not that they were so For the Apostle erects a Scheme at the first Tabernacle and all its services at its first Institution and presents it unto the consideration of the Hebrews as if it were then first erected He doth indeed sometimes speak of the Priests and Sacrifices as then in being with respect unto that continuance of the Temple and its worship which it had in the Patience of God as we have shewed on chap. 8. ver 4. But here treating only of the Tabernacle and its worship as that which was granted in the confirmation and for the administration of the old Covenant then entred into as the Tabernacle Priesthood and Sacrifice of Christ were given in the confirmation of the new he represents that as present which was past long before The Tabernacle served aptly for the use whereunto it was designed It was meet for the offering of gifts and sacrifices And so alone is the Tabernacle of Christ for its proper end also 5. On these concessions the Apostle declares the imperfection of this whole order of things and its impotency as unto the great end that might be expected from it For these Gifts and Sacrifices could not make perfect him that did the service as pertaining unto the conscience This was the end aimed at this was represented in them and by them And if they could not really effect it they were weak and imperfect and so not always to be continued The end represented in and by them was to make Atonement for Sin that the Anger of God being pacified they might have Peace with him The Covenant was then newly established between God and the Church before any Laws were given about these Offerings and Sacrifices Exod. 24. God knew that there would be among the People and even the Priests themselves many sins and transgressions against the Rules and Laws of that Covenant This of it self it could not dispense withal For its Sanction was the Curse against every one that continued not in all things written in the Book of it wherefore if this Curse on all just and righteous occasions should rigidly havebeen put in execution the Covenant would only have proved the means and cause of the utter destruction and excision of the whole People For there is no man that liveth and sinneth not And on many occasions sin abounded in that state of the Church wherein Light and Grace were but sparingly dispensed in comparison of the times of the New Covenant Wherefore God in his Mercy and Patience provided that by sacred Gifts and Offerings atonement should be made for sin so as that the Curse of the Covenant should not be put in immediate execution against the sinner Lev. 17. 11. But there were two things to be considered in those sins which God had appointed that atonement should be made for The first was the external temporal Punishment which was due unto them according unto the Place which the Law or Covenant had in the Politie or Commonwealth of Israel The other that eternal Punishment was due unto every sin by the Law as the Rule of all Moral Obedience For the wages of sin is death In the first of these the Person of the Sinner in all his outward circumstances his Life his Goods his Liberty and the like were concerned In the latter here his Conscience or the inward man alone was so And as unto the first of them the Gifts and Sacrifices mentioned being rightly offered were able in themselves ex opere operato to free the Sinner from all temporal political inconvenience or detriment so as that his Life and Inheritance should be continued in the Land of Canaan or his state preserved entire in the Commonwealth of Israel This the Apostle here tacitely acknowledgeth namely that the Gifts and Sacrifices were able to free the Sinner from temporal Punishment and give him outward Peace in his Possessions But as unto the latter wherein Conscience was concerned he denies that they had any such efficacy They were not able 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It agrees in Gender with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only and not with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which being of the Neuter Gender usually regulates the construction in such conjunctions But as most think it equally respects both the antecedent Substantives And instances may be given where a Participle respecting more antecedent Substantives than one may agree in Gender with either of them As Leges Plebiscita coactae But I rather think that the Apostle confines the Impotency he mentions unto Sacrifices only that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 slain and bloody Sacrifices For these things which were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gifts and no more were not designed to make Atonement for Sin that was to be done by Blood and no otherwise so the words should be read offered Gifts and Sacrifices that could not persect These Sacrifices were impotent and ineffectual unto this end 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What the 〈◊〉 〈◊〉 〈◊〉
Ordinances such as for the matter manner of performance and end of them were Carnal This being their nature it evidently follows that they were instituted only for a time and were so far from being able themselves to perfect the state of the Church as that they were not consistent with that perfect state of spiritual things which God would introduce and had promised so to do The scope and design of the Apostle being thus fixed the Coherence and Interpretation of the words will not be so difficult as at first view they may appear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Onely in Meats and Drinks c. Our Translators observing the sense Elliptical have supplied it with Which stood Which stood onely in Meats and Drinks And that Supplement may give a double sense 1 It may respect the substance of the things spoken of Which relates to Gifts and Sacrisices And so the sense intended is that they consisted in Meats and Drinks and divers Washings And this was the natural substance of them They consisted in such things as might be eat and drunk being duly prepared as Flesh Flower Salt Oyl and Wine Hence were they called Meat and Drink-offerings And they had Washings also that belonged unto them as the washing of the inwards Exod. 29. 17. and of the Burnt-offerings peculiarly Ezek. 40. 38. of the hands and feet of the Priests Exod. 30. 18. and of the Leper Lev. 14. 9. Howbeit it cannot be said that the Gifts and Sacrifices as they were such did consist in these things though in them things of this nature were offered unto God Wherefore the supplement of Which stood cannot be admitted in that sense 2 It may respect the consummation of these Gifts and Sacrifices or the Celebration of the whole Service that belonged unto them and all their necessary Circumstances or Consequents which stood in these things that is which were accompanied with them and not perfected without them The Argument in the words is to prove the insufficiency of the Gifts and Sacrifices of the Law unto the end mentioned of perfecting Conscience before God And this is evidenced by the consideration of their necessary Adjuncts or what belonged unto them and were inseparable from them It is not said that these Gifts and Sacrifices were onely Meats and Drinks and so things of no value For neither doth the Apostle treat of the old Institutions with such contempt nor would the truth of his assertion been evident unto the Hebrews But he argues unto a discovery of their use and end from the things that did always accompany them and were inseparable from them For those by whom they were offered were obliged by the same Divine Institution at the same time unto sundry Meats and Drinks and divers Washings which proves both the Gifts and Sacrifices to have been of the same kind and to have had respect unto carnal things as they had For if those Gifts and Sacrifices had an immediate effect on the Consciences of men unto their purification before God by any vertue inherent in them whence is it that the Observances which by the same Law accompanied them were onely about Meats and Drinks and divers Washings And this sense is not to be refused But whereas there is an Ellipsis in the Connexion of the words it may be otherwise supplied For having mentioned the Gifts and Sacrifices of the Law the Apostle makes an addition unto them of the remaining Institutions and Ceremonies of it whose very nature and use declared their insufficiency unto the end enquired after And other Laws onely concerning Meats and Drinks and divers Washings which in general he calls Carnal Rites Hereby is the Argument in hand carried on and compleated There are four things in the words 1 An Account of the legal Institutions under several Heads 2 Their Nature in general with that of others of the same kind they were carnal Ordinances or fleshly Rites 3 The way of the Relation of the People unto them they were imposed on them 4 The Time for which they were imposed or the measure of their duration which was until the time of Reformation 1. For the Nature of them they consisted in Meats and Drinks Take the words in their full extent and they may be comprehensive of four sorts of Institutions 1 Of all those which concerned meats or things to be eaten or not eaten as being clean or unclean an account whereof is given Lev. 11. throughout With reference thereunto doth the Apostle reflect on the Levitical Institutions in those words Touch not Taste not Handle not which all are to perish with their using Col. 2. 21 22. are all carnal things 2 The Portion of the Priests out of the Sacrifices especially what they were to eat in the Holy Place as the Portion of the Sin-offering Exod. 29. 31 32 33. Lev. 10. 12 13 17. and what they were to eat of the Peace-offerings in any clean place ver 14 15. And the prohibition of drinking wine or strong drink in the Holy Place ver 8 9. may be here respected in Drinks about which these Institutions were And these were such as without which the service of the Sacrifices could not be acceptably performed ver 17 18. And therefore are they intended in this place in an especial manner if it be the design of the Apostle to prove the insufficiency of the Sacrifices from the nature of their inseparable Adjuncts which were carnal and perishing things 3 The eating of the Remainder of the Peace-offering whether of a Vow or of Thanksgiving the Law whereof is given as an holy Ordinance Lev. 7. 14 15 16 17. 4 The Laws concerning the Feasts of the whole People with their eating and drinking before the Lord Lev. 23. All these Divine Ordinances were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning meats and drinks that were necessary to be observed with their offering of Gifts and Sacrifices declaring of what nature they were And the observation of them all was at the same time imposed on them 2. They consisted in or were concerning divers Washings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is any kind of washing whether by dipping or sprinkling putting the thing to be washed into the water or applying the water unto the thing it self to be washed Of these washings there were various sorts or kinds under the Law For the Priests were washed Exod. 29. 4. and the Levites Numb 8. 12. and the People after they had contracted any impurity Lev. 15. 8 16. But the Apostle seems to have particular respect unto the washings of the Priests and of the Offerings in the Court of the Tabernacle before the Altar For these were such as without which the Gifts and Sacrifices could not be rightly offered unto God 3. It is added in the description of these things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 institutis carnalibus ritibus ceremoniis justitiis justificationibus carnis Carnal Ordinances say we The signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place hath been spoken unto
object of any just Correction The Time intended is sufficiently known and agreed upon It is the great time or season of the coming of the Messiah as the King Priest and Prophet of the Church to order and alter all things so as it might attain its perfect state This was the season that was to put an end unto all legal observances wherein they were to expire Unto the bringing in of this season God had ordered and disposed all things from the foundation of the world See Luke 1. 68 69 70 71 72 73 74. And it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because therein God finally disposed and directed all things in the Church unto his own glory and the eternal salvation thereof see Ephes. 1. 10. And we may observe from the whole Verse 1. That there is nothing in its own nature so mean and abject but the Will and Authority of God can render it of sacred use and sacred efficacy where he is pleased to ordain and appoint it Such were the meats and drinks and divers washings under the Law which however contemptible in themselves had a Religious use from the appointment of God For others to attempt the like as they do with their Salt and Oil and the like in the Papacy is foolishly to imitate his Sovereignty and proudly to usurp his Authority 2. The fixing of Times and Seasons for the state of things in the Church is solely in the hand of God and at his sovereign disposal He alone appointed this time of Reformation the Church could neither hasten it nor was to refuse it Wherefore quiet waiting alone is our duty as unto the accomplishment of all Promises concerning the state of the Church in this world 3. It is a great part of the blessed Liberty which the Lord Christ brought into the Church namely its freedom and liberty from legal Impositions and every thing of the like nature in the worship of God 4. The time of the coming of Christ was the time of the general final Reformation of the worship of God wherein all things were unchangeably directed unto their proper use VER XI UNto this verse the account of the Levitical Priesthood its Sanctuary and Services is continued Amongst them the service of the High Priest in the most Holy Place on the day of expiation was principally designed For this was looked on and trusted unto by the Hebrews as the principal Glory of their worship and of the greatest efficacy as unto Atonement and Reconciliation with God And so it was in its proper place Hence they have a saying yet common amongst them that on the day of Expiation when the High Priest entred into the most Holy Place all Israel were made as innocent as in the day of Creation In what sense it neither was nor could be so shall be declared on chap. 10. ver 1 2 3. But in these things the Glory of the administration of the old Covenant did consist which the Apostle allows unto it in his demonstration of the excellency of the new above it Wherefore this Ministry of the High Priest on that day he hath an especial respect unto in the account he gives of the Priesthood of Christ and its Administration But yet although he hath a principal regard hereunto yet he doth not respect it only and singly The whole description of the Sanctuary and its services he also regards in the comparison he intends between the Lord Christ in his office and these things In him his office sanctuary and sacrifice doth the excellency and efficacy of the new Covenant consist in opposition unto all those of the like kind under the Law The want of a due observation hereof hath lead some Expositors into mistakes For they would confine all that he sayes unto a correspondency with what was done on that solemn day by the High Priest whereas he doth also expresly declare that the Truth Reality and Substance of the Tabernacle all its Utensils its Services and Sacrifices were to be found in him alone For unto this end doth he give us such a description of them all in particular But as was said that which he principally respects in the comparison he makes between the Type and the Antitype is the High Priest and his especial service in the most Holy Place which he makes an entrance into in this verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vul. Assistens assisting Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who cometh adveniens coming 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was an High Priest or was made an High Priest whereunto it adds instead of good things to come of the good things which he hath wrought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vul. Lat. per amplius perfectius Tabernaculum barbarously for majus et praestantius Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And he entred into that great and perfect Tabernacle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vul. Lat. non hujus Creationis Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or from among these Creatures most hujus structurae of this building VER XI But Christ being come an High Priest of Good Things to come by a greater and more perfect Tabernacle not made with hands that is to say not of this Building THe Introduction of the comparison in the redditive Conjunction 5 But answers unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the first verse of the Chapter which are the common notes of comparison and opposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That had truly But Christ c. In this and the next verse the Apostle lays down in general what he proves and confirms by Instances in this and unto the twentieth verse of the following chapter And there are two things which he declares in this and the verse ensuing 1. Who is the High Priest of the new Covenant and what is the Tabernanacle wherein he administred his Office ver 11. 2. What are the especial services he performed in answer unto those of the Legal High Priest and their Preference above them ver 12. In this verse he expresseth the subject whereof he treats or the Person of the High Priest concerning whom he treats And he describes him 1 By his name it is Christ. 2 By his entrance on his office being come 3 His Office itself an High Priest 4 The effects of his office or the especial object of it Good things to come 5 The Tabernacle wherein he administreth or dischargeth his office which is described by a comparison with the old Tabernacle and that two ways 1 Positively that it was greater and more perfect or more excellent than it 2 By a double negation the latter exegetical of the former not made with hands that is to say not of this building or Creation All these particulars must be distinctly opened to give a right understanding of the sense of the place and meaning of the words 1. The Person spoken of is Christ. I have observed before the variety of Appellations or names whereby the Apostle
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
in their own vertue and power But unto that of Christ he assigns eternal things as he speaks immediately he hath procured for us eternal Redemption The eternal Salvation and Glory of the Church was procured by the Priesthood of Christ or Christ himself in the discharge of that office and were not so by the Levitical Priests These things are true but not the meaning at least not the whole meaning of the Apostle in this place For 1. This confines the relation of the Priesthood of Christ in this place unto the effects of it only and excludes the consideration of his sacerdotal actings in the great sacrifice of himself For this was not now to come but was already past and accomplished But this is so far from being excluded by the Apostle as that it is principally intended by him This is evident from the words ensuing wherein the Tabernacle is described in which he was thus an High Priest of Good things to come For this was his humane nature wherein he offered himself as we shall see 2. He doth not in this place compare together and oppose the future state of Glory which we shall have by Christ with and unto the state of the Church in this world under the old Testament which were not equal nor would be cogent unto his purpose seeing the Saints of old were also made Partakers of that Glory But he compares the present state of the Church the Priviledges Advantages and Grace which it enjoyed by the Priesthood of Christ with what it had by the Aaronical Priesthood For the fundamental Principle which he confirms is that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or present Perfection of the Church is the effect of the Priesthood of Christ. Wherefore the Apostle expresseth these things by that notion of them which was received under the old Testament and in the Church of the Hebrews namely the Good things to come That is they were so from the beginning of the world or the giving of the first promise Things which were fore-signifyed by all the ordinances of the Law and which thereon were the desire and expectation of the Church in all preceding ages The things which all the Prophets foretold and which God promised by them directing the faith of the Church unto them In brief all the Good things in spiritual Redemption and Salvation which they looked for by the Messiah are here called the Good things to come Of these things Christ was now come the High Priest the Law having only the shadow and not so much as the perfect Image of them chap. 10. 1. And these things may be referred unto two Heads 1. Those wherein the actual Administration of his Office did consist For as we said he was the High Priest of the duties of his own office he by whom they were performed These in general were his Oblation and Intercession For although his Intercession be continued in Heaven yet was it begun on the earth as his oblation was offered on the earth but it is continued in Heaven as unto the perpetual exercise of it The whole preparation unto and actual oblation of himself was accompanied with most fervent and effectual Intercessions chap. 5. 7. And such was his solemn Prayer recorded Ioh. 17. These things themselves in the first Place were the Good things to come For these they were which were designed in and the substance of the first promise as also of all those which were afterwards given for the confirmation of the faith of the Church therein These did all the legal Institutions direct unto and represent And that they are here intended by the Apostle he plainly declares in the next verse For with respect unto these Good things to come he opposeth his own blood and sacrifice with the Atonement he made thereby unto the blood of Bulls and of Goats with whatever could be effected thereby 2. The effects of these Sacerdotal actings are also intended For these also are reckoned hereunto in the close of the next verse in the Instance of one of them namely eternal Redemption which is comprehensive of them all And these also were of two sorts 1. Such as immediately respected God himself Of this nature was the Atonement and Reconciliation which he made by his blood and peace with God for sinners thereon See 2 Cor. 5. 19 20. Ephes. 2. 14 15 16. 2. The Benefits which hereon are actually collated on the Church whereby it is brought into its consummate state in this world What they are we have discoursed at large on chap. 7. 11. These therefore are the Good things to come consisting in the bringing forth and accomplishing the glorious effects of the hidden wisdom of God according unto his promises from the beginning of the world in the sacrifice of Christ with all the benefits and priviledges of the Church in Righteousness Peace and Spiritual Worship which ensued thereon And we may observe 1. These things alone were the true and real Good things that were intended for and promised unto the Church from the beginning of the world The Iews had now utterly lost the true notion of them which proved their ruine and yet do they continue in the same fatal mistake unto this day They found that great and glorious things were spoken of by all the Prophets to be brought in at the coming of the Messiah And the Hope of Good things to come they lived upon and continue yet so to do But being carnal in their own minds and obstinately fixed unto the desire of earthly things they fancied them to consist in things quite of another nature Honour Riches Power a Kingdom and Dominion on the earth with a possession of the wealth of all nations were the Good things which they hoped were to come As to Reconciliation and Peace with God by a full and perfect Atonement for Sin Righteousness Deliverance from spiritual Adversaries with an holy worship acceptable unto God they are things which they neither desired nor regarded Wherefore choosing the world and the things of it before these which are spiritual and Heavenly unto the world they are left and the curse which it lieth under And it is to be feared that some others also have deceived themselves with carnal apprehensions of the Good things if not of the Priesthood yet of the Kingdom of Christ. 2. These things alone are absolutely Good unto the Church all other things are good or evil as they are used or abused Outward Peace and Prosperity are Good in themselves but oftentimes they prove not so to the Church Many a time have they been abused unto its great disadvantage They are not such things as are too earnestly to be desired for who knows what will be the end of them But these things are absolutely Good in every state and condition 3. So excellent are these Good things as that the performance and procuring of them was the cause of the coming of the Son of God with his susception and discharge of his
that they should do Psal. 56. 5 6. Some of them affirmed him to have said I am able to destroy the Temple of God and to build it in three days Mat. 26. 61. Which was apparently false as is evident in comparing his words with theirs Wherefore others of them observing that the Witness was not yet home unto their purpose and the design of the Priests they sware positively that he said I will destroy this Temple made with hands and in three days I will build another made without hands Mark 14. 58. For they are not the words of the same persons variously reported by the Evangelist For these in Mark are other Witnesses which agreed not with what was sworn before as he observes ver 59. But neither so did their Witness agree together However they fix on a Notion that was passant among them of a Temple to be built without hands And sundry things there are in the Prophets which lead them into an apprehension that God would dwell among men in a Temple or Tabernacle that should not be made with hands And all their Predictions were accomplished when the eternal Word by the assumption of our nature fixed his Tabernacle among us John 1. 14. This is that which the Apostle intimates Whereas Solomon openly affirms that the Habitation of God could not be in the Temple that he had built because it was made with hands and it is a principle of natural light that he who made the world and all things contained therein could not dwell in such a Temple and whereas it seems to have belonged unto the Faith of the Church of old that there should be a Temple wherein God would dwell that was to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in comparing the Humane Nature of Christ with the Old Tabernacle he affirms in the first place that it was not made with hands Respect also is had herein unto the framing of the Fabric of the Old Tabernacle by Bezaliel For although the pattern of it was shewn unto Moses in the Mount from Heaven yet the actual framing and erection of it was by the hands of Workmen skilful to work in all kind of earthly materials Exod. 32. 3 4 5 6. Chap. 36. 1. And although by reason of the wisdom cunning and skill which they had received in an extraordinary way they framed made and reared a Tabernacle most artificial and beautiful yet when all was done it was but the work of mens hands But the Constitution and Production of the Humane Nature of Christ was an immediate effect of the Wisdom and Power of God himself Luke 1. 36. Nothing of Humane Wisdom or Contrivance nothing of the Skill or Power of Man had the least influence into or concurrence in the provision of this glorious Tabernacle wherein the work of the Redemption of the Church was effected The Body of Christ indeed was made of a Woman of the substance of the blessed Virgin but she was purely passive therein and concurrent in no efficiency either Moral or Physical thereunto It was the contrivance of Divine Wisdom and the effect of Divine Power alone 2dly The Apostle adds as a farther dissimilitude unto the other Tabernacle that is not of this Building Expositors generally take these words to be meerly exegetical of the former not made with hands that is not of this Building To me there seems to be an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in them It is so not made with hands like unto that Tabernacle as that it is not of the order of any other created thing not of the same make and constitution with any thing else in the whole Creation here below For although the substance of his Humane Nature were of the same kind with ours yet the Production of it in the World was such an Act of Divine Power as excels all other Divine Operations whatever Wherefore God speaking of it saith The Lord hath created a new thing in the earth A woman shall compass a man Jer. 31. 22. or conceive him without natural Generation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the word whereby the creation of all things is Constantly expressed in the new Testament and sometimes it signifies the things that are created Neither is it ever used or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence it is derived to signifie the constitution of the Ordinances of the old Testament the Tabernacle the Temple or any thing belonging thereunto Wherefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here doth not limit it unto that constitution so as that not of this Building should be not made with hands as that Tabernacle was It is therefore not of the order of created things here below either such as were immediately created at the beginning or educed out of them by a creating Act or Power For although it was so as unto its substance yet in its constitution and production it was an effect of the divine power above the whole order of this Creation or things created God is so far from being obliged unto any means for the effecting of the Holy Counsels of his Will as that he can when he pleaseth exceed the whole order and course of the first creation of all things and his providence in the rule thereof VER XII FRom the comparison between the Tabernacle of old and that of the High Priest of the new Covenant there is a procedure in this verse unto another between his Sacerdotal actings and those of the High Priest under the Law And whereas in the description of the Tabernacle and its especial services the Apostle had insisted in a peculiar manner on the entrance of the High Priest every year into the most Holy Place which was the most solemn and most mystical part of the Tabernacle-service in the first Place he gives an account of what answered thereunto in the Sacerdotal Administrations of Christ and how much on all accounts both of the Sacrifice in the vertue whereof he entred into the most Holy Place and of the Place itself whereinto he entred and of the Time when it did in Glory and Efficacy excel that service of the High Priest under the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By the blood of his own Soul or Life He made his soul an offering for sin Isa. 5. 3. Blood is the Life of the Sacrifice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one time not many times not once every year as they did under the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the House of the Sanctuary less properly for by that expression the old Tabernacle is intended but the Apostle respects Heaven itself in Sancta Sancta Sanctorum Sacrarium That which answers unto the most Holy Place in the Tabernacle where was the Throne of God the Ark and Mercy-seat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vul. aeterna Redemptione inventa aeternam Redemptionem nactus aeterna Redemptione acquisita most properly and according unto the use
of the word in all good Authors VER XII Neither by the Blood of Goats and Calves but by his own Blood he entered in once into the most Holy Place having obtained eternal Redemption IN this Verse there is a direct entrance into the great Mystery of the Sacerdotal Actings of Christ especially as unto the Sacrifice he offered to make Atonement for Sin But the method which the Apostle proceedeth in is what he was led unto by the Proposal he had made of the Types of it under the Law Wherefore he begins with the complement or consequent of it in answer unto that Act or Duty of the High Priest wherein the Glory of his Office was most conspicuous which he had newly mentioned And here because part of our design in the Exposition of this whole Epistle is to free and vindicate the Sense of it from the corrupt Glosses which the Socinians and some that follow them have cast upon it I shall on this great Head of the Sacrifice of Christ particularly insist on the removal of them And indeed the substance of all that is scattered up and down their Writings against the proper Sacrifice of Christ and the true nature of his Sacerdotal Office is comprised in the Comment on this Epistle composed by Crellius and Schlictingius I shall therefore first examine their corrupt wrestings of the words and false interpretations of them before I proceed unto their Exposition They begin Nunc etiam opponit Sacrificium ipsius Christi Sacrificio Pontificis antiqui This is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of their Interpretation of this and the following Verses If this be not so all that they afterwards assert or infer from it falls of it self But this is most false There is not any thing directly either of the Sacrifice of Christ or of the High Priest but only what was consequent unto the one and the other Yea there is that which excludes them from being intended The entrance of the High Priest into the Holy Place was not his Sacrifice For it supposed his Sacrifice to be offered before in the vertue whereof and with the memorial of it he so entred that is with the Blood of Goats and Calves For all Sacrifices were offered at the Brazen Altar And that of the High Priest on the day of Expiation is expresly declared so to have been Lev. 16. And the entrance of Christ into Heaven was not his Sacrifice nor the Oblation of himself For he offered himself unto God with strong cryes and supplications but his entrance into Heaven was Triumphant So he entred into Heaven by vertue of his Sacrifice as we shall see but his entrance into Heaven was not the Sacrifice of himself They add in Explication hereof Pontifex antiquus per sanguinem Hircorum Vitulorum ingrediebatur in Sancta Christus verò non per sanguinem tam vilem sed pretiosissimum quod alius esse non potuit quam ipsius proprius Nam sanguis quidem humanus sanguine Brutorum sed sanguis Christi sanguine caeterorum omnium hominum longe est pretiosior cum ipse quoque caeteris hominibus omnibus imò omnibus creaturis longe sit praestantior Deoque charior proprior utpote unigenitus cjus filius What they say of the preciousness of the Blood of Christ above that of brute Creatures is true But they give two Reasons for it which comprise not the true Reason of its excellency as unto the ends of his Sacrifice 1 They say It was the Blood of a Man 2 That this Man was more dear to God than all other Creatures as his onely begotten Son Take these last words in the sense of the Scripture and the true Reason of the preciousness and efficacy of the Blood of Christ in his Sacrifice is assigned Take them in their sense and it is excluded The Scripture by them intends his Eternal Generation as the Son of the Father they only his Nativity of the Blessed Virgin with his Exaltation after his Resurrection But the true excellency and efficacy of the Blood of Christ in this Sacrifice was from his Divine Person whereby God purchased his Church with his own Blood Acts 20. 28. Nor do I know of what consideration the Preciousness of the Blood of Christ can be with them in this matter for it belonged not unto his Sacrifice or the Oblation of himself as they pretend For they would have the Offering of himself to consist onely in his entrance into Heaven and appearing in the presence of God when as they also imagine he had neither Flesh nor Blood They proceed unto a Speculation about the use and signification of the Preposition Per By or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not andum est Autorem ut elegantiae istius comparationis consuleret usum esse in priori membro voce Per licet Pontifex legalis non tantum per sanguinem hircorum vitulorum hoc est fuso prius sanguine istorum animalium seu interveniente sanguinis eorum fusione sed etiam cum ipsorum sanguine in Sancta fuerit ingressus ver 7. Verùm quia in Christi Sacrificio similitudo eòusque extendi non potuit cum Cbristus non alienum sed suum sanguinem fuderit nec sanguinem suum post mortem sed seipsum quidem jam immortalem deposit is carnis sanguinis exuviis quippe quae regnum Dei possidere nequeant in coelesti illo Tabernaculo obtulerit proindeque non cum sanguine sed tantum fuso prius sanguine seu interveniente sanguinis sui fusione in Sancta fuerit ingressus idcirco Autor minus de legali Pontifice dixit quam res erat vel potius ambiguitate particulae Per quae etiam idem quod Cum in sacris literis significare solet comparationis concinnitati consulere voluit The design of this whole Discourse is to overthrow the Nature of the Sacrifice of Christ and to destroy all the real similitude between it and the Sacrifice of the High Priest the whole of its Sophistry being animated by a fancied signification of the Preposition Per or falsly pretended Reason of the use of it by the Apostle For 1 the High Priest did indeed carry of the Blood of the Sacrifice into the Holy Place and so may be said to enter into it with Blood as it is said he did it Not without Blood ver 7. Yet is it not that which the Apostle hath here respect unto but it was the Sacrifice at the Altar where the Blood of it was shed and offered which he intends as we shall see immediately 2 There is therefore nothing less ascribed unto the High Priest herein than belonged unto him for all that is intended is that he entred into the Holy Place by vertue of the Blood of Goats and Calves which was offered at the Altar less than his due is not ascribed unto him to make the comparison fit and meet as is boldly pretended Yea 3 the Nature of the Comparison used
Sacrificii ratio potissimum consistit peragi potuit cum ea in Sanct is ipsis fieri debuerit Hinc manifestum est Pontificis nostri Oblationem Sacrificium non in Cruce sed in Coelis per actam esse adhuc per agi Ans. 1 What they say at first is true but what they intend and infer from thence is false It is true that the entrance into the Holy Place and carrying of the Blood in thither did belong unto the Anniversary Sacrifice intended For God had prescribed that Order unto its Consummation and Complement But that the Sacrifice or Oblation did consist therein is false For it is directly affirmed that both the Bullock and Goat for the Sin-offering were offered before it at the Altar Lev. 16. 6 9. 2 It doth not therefore hence follow as is pretended that the Lord Christ offered not himself a Sacrifice unto God on the earth but did so in Heaven only but the direct contrary doth follow For the Blood of the Sin-offering was offered on the Altar before it was carried into the Holy Place which was the Type of Christ's entrance into Heaven 3 What they say that the Sacrifice of Christ was performed or offered in Heaven and is yet so offered utterly overthrows the whole Nature of his Sacrifice For the Apostle everywhere represents that to consist absolutely in one Offering once offered not repeated or continued Herein lies the foundation of all his Arguments for its excellency and efficacy Hereof the making of it to be nothing but a continued Act of Power in Heaven as is done by them is utterly destructive What they add in the same place about the Nature of Redemption will be removed in the consideration of it immediately In the close of the whole they affirm that the obtaining of everlasting salvation by Christ was not an Act antecedent unto his entering into Heaven as the word seems to import 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having obtained but it was done by his entrance it self into that Holy Place whence they would rather read the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the present tense Obtaining But whereas our Redemption is everywhere constantly in the Scripture assigned unto the Blood of Christ and that alone Eph. 1. 7. Col. 1. 14. 1 Pet. 1. 18 19. Rev. 5. 9. hast redeemed us unto God by thy Blood it is too great a confidence to confine this work unto his entrance into Heaven without any offering of his Blood and when he had no Blood to offer And in this place the Redemption obtained is the same upon the matter with the purging of our Consciences from dead works ver 14. which is ascribed directly unto his Blood These Glosses being removed I shall proceed unto the Exposition of the words The Apostle hath a double design in this Verse and those two that follow 1. To declare the Dignity of the Person of Christ in the discharge of his Priestly Office above the High Priest of old And this he doth 1 From the excellency of his Sacrifice which was his own Blood 2 The Holy Place whereinto he entred by vertue of it which was Heaven it self And 3 the effect of it in that by it he procured Eternal Redemption which he doth in this Verse 2. To prefer the efficacy of this Sacrifice of Christ for the purging of Sin or the purification of Sinners above all the Sacrifices and Ordinances of the Law ver 13 14. In this Verse with respect unto the end mentioned the entrance of Christ into the Holy Place in answer unto that of the Legal High Priest described v. 7. is declared And it is so 1 As unto the way or means of it 2 As unto its season 3 As unto its effects in all which respects Christ was manifested in and by it to be far more excellent than the Legal High Priest 1. The manner and way of it is expressed 1 Negatively It was not by the blood of Goats and Calves 2 Positively it was by his own blood 2. For the Time of it it was once and but once 3. The Effect of that blood of his as offered in Sacrifice was that he obtained thereby eternal Redemption The thing asserted is the entrance of Christ the High Priest into the Holy Place That he should do so was necessary both to answer the Type and for the rendring his sacrifice effectual in the Application of the Benefits of it unto the Church as it is afterwards declared at large And I shall open the words not in the order wherein they lie in the Text but in the natural order of the things themselves And we must shew 1 What is the Holy Place whereinto Christ entred 2 What was that Entrance 3 How he did it once whereon will follow the consideration of the means whereby he did it with the effect of that means 1. For the Place whereinto he entred it is said he did so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Into the Holies It is the same word whereby he expresseth the Sanctuary the second Part of the Tabernacle whereinto the High Priest entred once a year But in the Application of it unto Christ the signification of it is changed He had nothing to do with he had no right to enter into that Holy Place as the Apostle affirms chap. 8. 4. That therefore he intends which was signified thereby that is Heaven itself as he explains it in ver 24. The Heaven of Heavens the Place of the glorious Residence of the Presence or Majesty of God is that whereinto he entred 2. His Entrance itself into this Place is asserted He entred This entrance of Christ into Heaven upon his Ascension may be considered two ways 1 As it was Regal Glorious and Triumphant so it belonged properly unto his Kingly Office as that wherein he triumphed over all the enemies of the Church See it described Ephes. 4. 8 9 10. from Psal. 68. 18. Satan the World Death and Hell being conquered and all power committed unto him he entred triumphantly into Heaven So it was Regal 2 As it was Sacerdotal Peace and Reconciliation being made by the blood of the Cross the Covenant being confirmed eternal Redemption obtained He entred as our High Priest into the Holy Place the Temple of God above to make his Sacrifice effectual unto the Church and to apply the benefits of it thereunto This he did once only once for all In the foregoing description of the service of the High Priest he shews how he went into the Holy Place once every year that is on one day wherein he went to offer And the repetition of this service every year proved its imperfection seeing it could never accomplish perfectly that whereunto it was designed as he argues in the next chapter In opposition hereunto our High Priest entred once only into the Holy Place a full demonstration that his one Sacrifice had fully expiated the sins of the Church Of this entrance of Christ into it is said 1 Negatively
dignity and efficacy of all that he did did depend That which the Effect intended is ascribed unto is the Blood of Christ. And two things are to be enquired hereon 1 What is meant by the Blood of Christ. 2 How this Effect was wrought by it 1. It is not only that Material Blood which he shed absolutely considered that is here and elsewhere called the Blood of Christ when the work of our Redemption is ascribed unto it that is intended But there is a double consideration of it with respect unto its Efficacy unto this End 1 That it was the pledge and the sign of all the internal Obedience and Sufferings of the Soul of Christ of his Person He became obedient unto death the death of the Cross whereon his blood was shed This was the great instance of his Obedience and of his Sufferings whereby he made Reconciliation and Atonement for Sin Hence the Effects of all his Sufferings and of all Obedience in his Sufferings are ascribed unto his Blood 2 Respect is had unto the Sacrifice and Offering of Blood under the Law The reason why God gave the People the Blood to make Atonement on the Altar was because the life of the flesh was in it Lev. 17. 11 14. So was the life of Christ in his Blood by the shedding whereof he laid it down And by his death it is as he was the Son of God that we are redeemed Herein he made his Soul an Offering for Sin Isa. 53. 10. Wherefore this Expression of the Blood of Christ in order unto our Redemption or the Expiation of Sin is comprehensive of all that he did and suffered for those Ends inasmuch as the shedding of it was the way and means whereby he offered it or himself in and by it unto God 2. The second Enquiry is How the Effect here mentioned was wrought by the Blood of Christ. And this we cannot determine without a general consideration of the Effect it self and this is the purging of our Conscience from dead works 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall purge That is say some shall purifie and sanctifie by internal inherent sanctification But neither the sense of the word nor the Context nor the Exposition given by the Apostle of this very expression Chap. 10. 1 2. will admit of this restrained sense I grant it is included herein but there is somewhat else principally intended namely the Expiation of Sin with our Justification and Peace with God thereon 1 For the proper sense of the word here used see our Exposition on Chap. 1. 3. Expiation Lustration carrying away punishment by making Atonement are expressed by it in all good Authors 2 The Context requires this sense in the first place For First The Argument here used is immediately applied to prove that Christ hath obtained for us eternal Redemption But Redemption consists not in internal Sanctification only although that be a necessary consequent of it But it is the pardon of Sin through the Aronement made or a price paid In whom we have redemption through his blood even the forgiveness of sins Eph. 1. 7. Secondly In the Comparison insisted on there is distinct mention made of the Blood of Bulls and Goats as well as of the Ashes of an Heifer sprinkled But the first and principal use of Blood in Sacrifice was to make Atonement for sin Lev. 17. 11. Thirdly The End of this Purging is to give boldness in the service of God and peace with him therein that we may serve the living God But this is done by the expiation and pardon of Sin with justification thereon Fourthly It is Conscience that is said to be purged Now Conscience is the proper seat of the guilt of Sin it is that which chargeth it on the Soul and which hinders all approach unto God in his service with liberty and boldness unless it be removed which Fifthly Gives us the best consideration of the Apostle's Exposition of this expression Chap. 10. 1 2. For he there declares that to have the Conscience purged is to have its condemning power for sin taken away and cease There is therefore under the same name a twofold Effect here ascribed unto the Blood of Christ the one in answer and opposition unto the Effect of the Blood of Bulls and Goats being offered the other in answer unto the Effect of the Ashes of an Heifer being sprinkled The first consisting in making Atonement for our sins the other in the sanctification of our persons And there are two ways whereby these things are procured by the Blood of Christ. 1 By its offering whereby Sin is expiated 2 By its sprinkling whereby our persons are sanctified The first ariseth from the satisfaction he made unto the justice of God by undergoing in his death the punishment due to us being made therein a Curse for us that the blessing might come upon us therein as his death was a Sacrifice as he offered himself unto God in the shedding of his Blood he made Atonement The other from the vertue of his Sacrifice applied unto us by the Holy Spirit which is the sprinkling of it so doth the Blood of Jesus Christ the Son of God cleanse us from all our Sins The Socinian Expositor on this place endeavors by a long perplexed discourse to evade the force of this testimony wherein the expiation of Sin is directly assigned unto the Blood of Christ. His pretence is to shew how many ways it may be so but his design is to prove that really it can be so by none at all For the Assertion as it lies in terms is destructive of their Heresie Wherefore he proceeds on these Suppositions 1 That the Expiation of Sin is our deliverance from the punishment due unto Sin by the power of Christ in Heaven But this is diametrically as opposite unto the true Nature of it so unto its Representation in the Sacrifices of old whereunto it is compared by the Apostle and from whence he argueth Neither is this a tolerable Exposition of the words The Blood of Christ in answer unto what was represented by the Blood of the Sacrifices of the Law doth purge our Consciences from dead works that is Christ by his power in Heaven doth free us from the punishment due to Sin 2 That Christ was not a Priest until after his Ascension into Heaven That this Supposition destroys the whole Nature of that Office hath been sufficiently before declared 3 That his offering himself unto God was the presenting of himself in Heaven before God as having done the Will of God on the earth But as this hath nothing in it of the nature of a Sacrifice so what is asserted by it can according to these men be no way said to be done by his Blood seeing they affirm that when Christ doth this he hath neither flesh nor blood 4 That the Resurrection of Christ gave all Efficacy unto his Death But the truth is it was his Death and what he effected therein
that was the ground of his Resurrection He was brought again from the dead through the blood of the Covenant And the efficacy of his death depends on his Resurrection only as the evidence of his acceptance with God therein 5 That Christ confirmed his Doctrine by his Blood that is because he rose again All these Principles I have at large refuted in the Exercitations about the Priesthood of Christ and shall not here again insist on their examination This is plain and evident in the words unless violence be offered unto them namely that the Blood of Christ that is his suffering in Soul and Body and his obedience therein testified and expressed in the shedding of his Blood was the procuring cause of the expiation of our Sins the purging of our Consciences from dead works our justification sanctification and acceptance with God thereon And There is nothing more destructive unto the whole Faith of the Gospel than by any means to evacuate the immediate efficacy of the Blood of Christ. Every opinion of that tendency breaks in upon the whole mystery of the wisdom and grace of God in him It renders all the Institutions and Sacrifices of the Law whereby God instructed the Church of Old in the Mystery of his Grace useless and unintelligible and overthrows the foundation of the Gospel The second thing in the words is the means whereby the Blood of Christ came to be of this efficacy or to produce this effect And that is because in the shedding of it he offered himself unto God through the eternal Spirit without spot Every word is of great importance and the whole Assertion filled with the mystery of the wisdom and grace of God and must therefore be distinctly considered There is declared what Christ did unto the End mentioned and that is expressed in the matter and manner of it 1 He offered himself 2 To whom that is to God 3 How or from what principle by what means by the eternal Spirit 4 With what qualifications without spot He offered himself To prove that his Blood purgeth our Sins he affirms that he offered himself His whole Humane Nature was the Offering the way of its Offering was by the shedding of his Blood So the Beast was the Sacrifice when the Blood alone or principally was offered on the Altar For it was the Blood that made Atonement So it was by his Blood that Christ made Atonement but it was his Person that gave it efficacy unto that end Wherefore by Himself the whole Humane Nature of Christ is intended And that 1 Not in distinction or separation from the Divine For although the Humane Nature of Christ his Soul and Body only was offered yet he offered himself through his own eternal Spirit This Offering of himself therefore was the Act of his whole Person both Natures concurred in the Offering though one alone was offered 2 All that he did or suffered in his Soul and Body when his Blood was shed is comprised in this Offering of himself His Obedience in Suffering was that which rendred this Offering of himself a Sacrifice of a sweet smelling savor unto God And he is said thus to offer himself in opposition unto the Sacrifices of the High Priest under the Law They offered Goats and Bulls or their blood but he offered himself This therefore was the Nature of the Offering of Christ It was a Sacred Act of the Lord Christ as the High Priest of the Church wherein according unto the Will of God and what was required of him by vertue of the eternal Compact between the Father and him concerning the Redemption of the Church he gave up himself in the way of most profound Obedience to do and suffer whatever the Iustice and Law of God required unto the expiation of Sin expressing the whole by the shedding of his Blood in answer unto all the Typical Representations of this his Sacrifice in all the Institutions of the Law And this Offering of Christ was proper Sacrifice 1 From the Office whereof it was an Act it was so of his Sacerdotal Office he was made a Priest of God for this end that he might thus offer himself and that this Offering of himself should be a Sacrifice 2 From the Nature of it For it consisted in the sacred giving up unto God the thing that was offered in the present destruction or consumption of it This is the Nature of a Sacrifice it was the destruction and consumption by Death and Fire by a sacred Action of what was dedicated and offered unto God So was it in this Sacrifice of Christ. As he suffered in it so in the giving himself up unto God in it there was an effusion of his Blood and the destruction of his Life 3 From the End of it which was assigned unto it in the wisdom and sovereignty of God and in his own intention which was to make Atonement for Sin which gives an Offering the formal Nature of an Expiatory Sacrifice 4 From the way and manner of it For therein 1. He sanctified or dedicated himself unto God to be an Offering Iohn 17. 19. 2. He accompanied it with Prayers and Supplications Heb. 5. 7. 3. There was an Altar which sanctified the Offering which bore it up in its Oblation which was his own Divine Nature as we shall see immediately 4. He kindled the Sacrifice with the fire of Divine Love acting it self by zeal unto God's Glory and compassion unto the souls of men 5. He tendred all this unto God as an Atonement for Sin as we shall see in the next words This was the free real proper Sacrifice of Christ whereof those of old were only Types and obscure Representations the Prefiguration hereof was the sole cause of their Institution And what the Socinians pretend namely that the Lord Christ offered no real Sacrifice but only what he did was called so Metaphorically by the way of allusion unto the Sacrifices of the Law is so far from truth as that there never had been any such Sacrifices of Divine Appointment but only to prefigure this which alone was really and substantially so The Holy Ghost doth not make a forced accommodation of what Christ did unto those Sacrifices of old by way of allusion and by reason of some resemblances but shews the uselesness and weakness of those Sacrifices in themselves any farther but as they represented this of Christ. The Nature of this Oblation and Sacrifice of Christ is utterly overthrown by the Socinians They deny that in all this there was any offering at all they deny that his shedding of his Blood or any thing which he did or suffered therein either actually or passively his obedience or giving himself up unto God therein was his Sacrifice or any part of it but only somewhat required previously thereunto and that without any necessary cause or reason But his Sacrifice his Offering of himself they say is nothing but his appearance in Heaven and the Presentation of himself before
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
Moses did therein ver 19. VER XIX For when Moses had spoken every Precept unto all the People according unto the Law he took the Blood of Calves and of Goats with Water and Scarlet Wool and Hyssop and sprinkled both the Book and all the People There are two things considerable in the words 1. The Person made use of in the Dedication of the Covenant which was Moses 2. What he did therein which is referred unto two Heads 1 His speaking or reading the Terms of the Covenant every Precept out of the Book 2 His sprinkling of the Book and People with Blood 1. Moses was the Internuntius between God and the People in this great Transaction On Gods part he was immediately called unto this Employment Exod. 3. And on the part of the People he was chosen and desired by them to transact all things between God and them in the making and confirmation of this Covenant because they were not able to bear the effects of Gods immediate Presence Exod. 19. 19. Deut. 5. 22 23 24 25 26 27. And this choice of a Spokesman on their part God did approve of ver 27. Hence he became in a general sense a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Mediator between God and Men in the giving of the Law Gal. 3. 19. Whatever therefore was done by Moses in this whole Affair of the Dedication of the Covenant on the Part of God or of the People was firm and unalterable he being a publick Person authorized unto this work And 1. There can be no Covenant between God and Men but in the hand or by vertue of a Mediator The first Covenant in the state of Innocency was immediately between God and Man But since the entrance of sin it can be so no more For 1 Man hath neither Meetness nor confidence to treat immediately with God Nor 2 Any Credit or Reputation with him so to be admitted as an Undertaker in his own Person Nor 3 Any Ability to perform the conditions of any Covenant with God 2. A Mediator may be either only an Internuntius a Messenger a Days-man or also a Surety and an Undertaker Of the first sort was the Mediator of the old Covenant of the latter of the New 3. None can interpose between God and a People in any sacred Office unless he be called of God and approved of the People as was Moses 2dly That which Moses did in this Affair was first in way of Preparation And there are three things in the Account of it 1 What he did precisely 2 With respect unto whom 3 According to what Rule or Order he did it 1. He spake every Precept Vul. Lat. lecto omni Mandato having read every command which is the sense intended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as much in this place as recited So it is rendred by most Translators cum recitasset that is when he had read in the Book For his first speaking unto the People ver 3. is not here intended but his reading in the Audience of the People ver 7. He spake what he read that is audibly so it is in the story he read it in the Audience of the People so as that they might hear and understand It is added by the Apostle that he thus read spake recited every Precept or Command He took the Book of the Covenant and read in the Audience of the People saith the Text that is the whole Book and all that was contained in it or every Precept And the whole is reduced by the Apostle unto Precepts It was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 2. 15. a Law a Systeme of Precepts And it is so called to intimate the nature of that Covenant It consisted principally in Precepts or Commandments of Obedience promising no Assistance for the performance of them The new Covenant is of another nature It is a Covenant of Promises And although it hath Precepts also requiring Obedience yet is it wholly founded in the Promise whereby strength and Assistance for the performance of that Obedience are given unto us And the Apostle doth well observe that Moses read every precept unto the People For all the Good things they were to receive by vertue of that Covenant depended on the Observation of every Precept For a Curse was denounced against every one that continued not in all things written in the Law to do them Deut. 27. 26. And we may observe 1. A Covenant that consisted in meer Precepts without an Exhibition of Spiritual strength to enable unto Obedience could never save sinners The insufficiency of this Covenant unto that end is that which the Apostle designs to prove in all this Discourse But thereon a double enquiry may be made 1 Why God gave this Covenant which was so insufficient unto this great End This Question is proposed and answered by the Apostle Gal. 3. 19. 2 How then did any of the People yield Obedience unto God if the Covenant exhibited no Aid nor Assistance unto it The Apostle answereth in the same place that they received it by Faith in the Promise which was given before and not disanulled by this Covenant 2. In all our Dealings with God respect must be had unto every one of his Precepts And the Reason hereof is given by the Apostle James namely that the Authority of God is the same in every one of them and so may be despised in the neglect of the least as well as of the greatest Jam. 2. 10 11. 2dly To whom did Moses thus read every Precept It was saith the Apostle to All the People In the story it is said indefinitely in the Audience of the People as afterwards he sprinkled the People The Apostle adds the note of Universality in both places to All the People For whereas these things were transacted with the Representatives of the People for it was naturally impossible that the one half of the individuals of them should hear Moses reading they were all equally concerned in what was said and done Yet I do believe that after Moses first told the People that is the Elders of them all the words of the Law ver 3. there was means used by the Elders and Officers to communicate the things yea to repeat the words unto all the People that they might be enabled to give their rational consent unto them And we may observe 1. The first eminent use of the writing of the Book of the Law that is of any part of the Scripture for this Book was the first that was written was that it might be read unto the People He gave not this Book to be shut up by the Priests to be concealed from the People as containing Mysteries unlawful to be divulged or impossible to be understood Such conceits befell not the Minds of men until the Power and Ends of Religion being lost some got an opportunity to order the concerns of it unto their own worldly Interest and Advantage 2. This Book was both written and read in the
so 1 From Gods Institution he appointed it so to be as is express in the words of Moses 2 From an Implication of the Interest of both Parties in the blood of the Sacrifice God unto whom it was offered and the People on whom it was sprinkled For it being the blood of Beasts that were slain in this use of it each Party as it were engaged their lives unto the Observation and Performance of what was respectively undertaken by them 3 Typically in that it represented the blood of Christ and fore-signified the Necessity of it unto the confirmation of the New Covenant See Zech. 9. 11. Matth. 26. 28. Luk. 22. 20. 1 Cor. 11. 15. So was it the blood of the Covenant in that it was a sign between God and the People of their mutual consent unto it and their taking on themselves the Performance of the Terms of it on the one side and the other The Condescension of God in making a Covenant with men especially in the ways of the Confirmation of it is a blessed Object of all holy Admiration For 1 The infinite Distance and disproportion that is between him and us both in Nature and State or Condition 2 The Ends of this Covenant which are all unto our Eternal Advantage he standing in no need of us or our Obedience 3 The Obligation that he takes upon himself unto the Performance of the Terms of it whereas he might righteously deal with us in a way of meer Soveraignity 4 The Nature of the Assurance he gives us thereof by the blood of the Sacrifice confirmed with his Oath Do all set forth the ineffable Glory of this Condescension And this will at length be made manifest in the Eternal Blessedness of them by whom this Covenant is Embraced and the Eternal Misery of them by whom it is Refused The Apostle having given this full Confirmation unto his principal Assertion he adds for the Illustration of it the use and efficacy of blood that is the blood of Sacrifices unto Purification and Attonement VER XXI XXII Moreover he sprinkled with Blood both the Tabernacle and all the Vessels of the Ministry And almost all things are by the Law purged with Blood and without shedding of Blood is no Remission The manner of the Introduction of this Observation ver 21. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in like manner do manifest that this is not a continuation of the former Instance in that which belongs thereunto but that there is a Proceed unto another Argument to evince the farther use of the sprinkling of blood unto Purification and Attonement under the Old Testament For the Design of the Apostle is not only to prove the Necessity of the Blood of Christ in Sacrifice but also the Efficacy of it in the taking away of Sins Wherefore he shews that as the Covenant it self was dedicated with blood which proves the Necessity of the blood of Christ unto the confirmation of the New Covenant so all the ways and means of Solemn Worship were purged and purified by the same means which demonstrates its Efficacy I will not absolutely oppose the usual Interpretation of these words namely that at the Erection of the Tabernacle and the Dedication of it with all its Vessels and Utensils there was a Sprinkling with Blood though not expresly mentioned by Moses for he only declares the Unction of them with the Holy Oyl Exod. 40. 9 10 11. For as unto the Garments of Aaron and his Sons which belonged unto the Service of the Tabernacle and were laid up in the holy places it is expresly declared that they were sprinkled with Blood Exod. 29. 21. And of the Altar that it was Sprinkled when it was Anointed though it be not said wherewith And Josephus who was himself a Priest affirms that all the things belonging unto the Sanctuary were dedicated with the sprinkling of the blood of the Sacrifices which things are usually pleaded for this Interpretation I shall not as I said absolutely reject it yet because it is Evident that the Apostle makes a Progress in these words from the Necessity of the Dedication of the Covenant with blood unto the use and efficacy of the Sprinkling of blood in all holy Administrations that they might be accepted with God I choose rather to referre the words unto that solemn sprinkling of the Tabernacle and all the Vessels of it by the High Priest with blood of the Expiatory Sacrifice which was made annually on the day of Attonement This the Introduction of these words by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth declare As the Covenant was dedicated with the sprinkling of blood so in like manner afterwards the Tabernacle and all the Vessels of it were sprinkled with blood unto their sacred use All the Difficulty in this Interpretation is that Moses is said to do it But that which we intend was done by Aaron and his Successors But this is no way to be compared with that of applying it unto the Dedication of the Tabernacle wherein there was no mention made of blood or its sprinkling but of anointing only Wherefore Moses is said to do what he appointed to be done what the Law required which was given by him So Moses is frequently used for the Law given by him Act. 15. 21. For Moses of old time hath in every City them that preach him being read in the Synagogues every Sabbath-day that is the Law Moses then sprinkled the Tabernacle in that by an everlasting Ordinance he appointed that it should be done And the words following ver 22. declare that the Apostle speaks not of Dedication but of Expiation and Purification This Sprinkling therefore of the Tabernacle and its Vessels was that which was done annually on the Day of Attonement Levit. 16. 14 16 18. For therein as the Apostle speaks both the Tabernacle and all the Vessels of the Ministry were sprinkled with blood as the Ark the Mercy-seat and the Altar of Incense And the End of it was to purge them because of the Uncleannesses of the People which is that the Apostle intends And that which we are taught herein is that I. In all things wherein we have to do with God whereby we approach unto him it is the blood of Christ and the Application of it unto our Consciences that gives us a gracious Acceptance with him Without this all is unclean and defiled II. Even Holy things and Institutions that are in themselves clean and unpolluted are relatively defiled by the unholiness of them that use them defiled unto them So was the Tabernacle because of the uncleannesses of the People among whom it was For unto the unclean all things are unclean From this whole Discourse the Apostle makes an Inference which he afterwards applies at large unto his present Purpose VER XXII And almost all things are by the Law purged with blood And without shedding of Blood is no Remission There are two Parts of this Verse or there is a
built by the hands of Men. The manner of this Building was part of its Glory for it relates unto the framing and erection of the Tabernacle in the Wilderness And as this was wholly directed by God himself so he endowed them in an extraordinary manner with singular Skill and Wisdom by whom the work was wrought But as unto the thing it self it is a diminution from its Glory not absolutely but comparatively yet was still made by the hands of Men and so had no Glory in comparison of that which doth excel namely Heaven it self 2. As unto the use of these Holies they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometimes used for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which is signified by the Type and this we commonly call the Antitype So is the word used by the Apostle Peter 1 Pet. 3. 21. The Substance of what is typified Sometimes it is used for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Type and Resemblance of the thing signified So is it here used and well rendered Figures And what the Apostle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the foregoing verse he here calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They are therefore the same only they express different respect and notions of the same things As the Delineation and Representation of Heavenly things in them were obscure and dark they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Similitudes Resemblances of Heavenly things As that Representation which they had and made of them was a Transcript from the Original Pattern and Idea in the Mind of God and shewed unto Moses in the Mount they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or express Figures And they were thus Figures of the True that is the true Holies True in these expressions is opposed unto Shadowing and Typical not unto that which is false or abulterate So Joh. 1. 17 18. real substantial the things originally in all these Institutions This is a brief Description of the Place whereinto the High Priest under the Law did enter wherein his great Priviledge did consist and whereon the Efficacy of all his other Administrations did Depend And it is described 1 With respect unto its Institution it was the most Holy Place peculiarly dedicated unto the Reception of the especial Pledges of the Presence of God 2 As unto its Fabrick it was made with hands though of an excellent structure directed by God himself and framed by his especial command yet was it in its self no more but the work of Mens hands 3 As unto its principal end and use it was a figure and Resemblance of Heavenly things All Gods Appointments in his service have their proper season Beauty and Glory and Use which are all given them by his Appointment Even the things that were made with mens hands had so whilst they had the force of a Divine Institution To enter into the Presence of God represented by the Typical Pledges of it in this place was the height of what the High Priest under the Law attained unto And this he did on the Ground of the Dedication and Purification of the Tabernacle by the Blood of the Sacrifices of Goats and Calves And it may be said if the Lord Jesus Christ be the High Priest of the Church hither or into this place he ought to have entered I Answer He ought indeed so to have done if by his Sacrifice he had purified only earthly things But whereas he had no such Design nor were the temporal things of the whole Creation worth the Purification with one drop of his Blood but they were things Spiritual and Heavenly that were purified by his Sacrifice he was not to enter into the Holy Place made with hands the Figures of the same but into Heaven it self In opposition unto what is denyed of him and which is therein ascribed unto the High Priest of the Law the place whereinto he did enter is called Heaven it self The Entrance spoken of was Sacerdotal not Triumphant and Regal as I have elsewhere declared And by this Heaven it self a peculiar place is intended The Apostle hath in several places affirmed that in his Ascension he passed through the Heavens and was made higher then the Heavens Wherefore by this Heaven it self some place that is called so by the way of Eminency is intended This in the Scripture is sometimes called the Heaven of Heavens and the third Heaven The place of the peculiar Residence of the Presence Majesty and Glory of God and of his Throne where all his Blessed Saints enjoy his Presence and all his Holy Angels minister unto him A Place above all these aspectable Heavens the Heavens which we do behold The Entrance of Christ into Heaven as our High Priest was into it as the Temple of God wherein the Chief thing considerable is the Throne of Grace For it is that which answers unto and was signified by the entrance of the High Priest into the most Holy Place in the Tabernacle And there was nothing therein but the Ark and the Mercy-seat with the Cherubims of Glory overshadowing them which as we have declared was a Representation of a Throne of Grace He entered likewise into Heaven Triumphantly as it was the Palace of God the Throne of the Great King and sat down at the Right hand of the Majesty on high But this he did with respect unto the Execution of his Kingly Office with Authority and Power For as the Offices of Christ are distinct and their Exercise is so also so Heaven it self wherein he now dischargeth them all is proposed unto us under divers Considerations distinctly answering unto the work that the Lord Christ hath yet to perform therein And this serves 1. Unto the Direction and Encouragement of Faith When we apply our selves unto Christ to seek for Aid for the subduing and destruction of our spiritual Adversaries by his ruling Power that mighty Power whereby he is able to subdue all things unto himself we consider him on the Throne of Majesty in the full Possession of all Power in Heaven and Earth Hereby is Faith both encouraged and directed in its Acting or approach unto him And when we go unto him for relief under our Temptations with a sense of the Guilt of Sin which requires tenderness and compassion we consider him as in the Temple of God appearing as our High Priest before the Throne of Grace Chap. 4. 14 15 16. 2. This Representation is the spring of all Spiritual Consolation God on a Throne of Grace the Lord Christ before it in the Exercise of his office with Faithfulness Compassion and Power is the Spring and Center of all the Comforts of the Church Schlictingius affirms on this Place that these things are spoken of Christ only in a neat and handsom Metaphor under which he is compared unto the Priests of old And the whole of his Discourse tends unto this that it is a Comparison framed or coyned by the Apostle for the Illustration of what he intends But this is not to
Place made with hands but into Heaven it self So the High Priest had an entrance also yet not into Heaven but into that other Holy Place But in this verse there is an opposition in the Comparison that hath no Foundation in any similitude between them and that is absolutely denyed of Christ which belonged essentially unto the Discharge of the Office of the High Priest of Old Many things ensued on the Weakness and Imperfection of the Types which would not allow that there should be a perfect compleat Resemblance in them of the Substance it self that all things between them exactly should answer unto One another Hence they did at best but obscurely represent the good things to come and in some things it was not possible but there should be a great discrepancy between them The Assertion in these Words proceeds on a Supposition of the Duty of the High Priest which had that Reason for it as that it was absolutely necessary that our High Priest should not do after the same manner The High Priest ended not his work of offering Sacrifices by his entrance into the Holy Place with the Blood of it but he was to repeat the same Sacrifice again every year This therefore in correspondence with this Type might be expected from Christ also namely that whereas he offered himself unto God through the Eternal Spirit and afterwards entred into the Holy Place or Heaven it self he should offer himself again and so have another entrance into the Presence of God This the Apostle denies him to have done and in the next verse gives a demonstration proving it was impossible he should so do And hereof he gives the Reason both in the remaining verses of this Chapter and the beginning of the next The Repetition of the annual Sacrifices under the Law was mainly from hence because they were not able perfectly to effect that which they did signifie But the One Sacrifice of Christ did at once perfectly accomplish what they did represent Herein therefore of necessity there was to be a difference a Dissimilitude an Opposition between what those High Priests did as unto the Repetition of Sacrifices and what was done by our High Priest which is expressed in this verse The Introduction of the Apostles Assertion is by the disjunctive Negative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor yet It answers the Negative in the first part of the preceding verse He entred not into the Holy Place made with hands as the High Priest nor yet to do what the High Priest did afterwards In the words themselves there are two things 1 What is denyed of the Lord Christ. 2 The Limitation of that Denial unto the other part of the Comparison as unto what the High Priest did 1. It is denied of him that he did thus enter into Heaven that he should offer himself often It doth not follow saith the Apostle that because as an High Priest he entred into Heaven as the High Priests of the Law entred into the Holy Place made with hands that he should therefore offer himself often as that High Priest offered every year It was not required of him there was no need of it for the Reasons mentioned it was impossible he should For this offering of himself was not his Appearance in the Presence of God but the One Sacrifice of himself by death as the Apostle declares in the next verse That he should so offer himself often more than once was needless from the Perfection of that one Offering By one Offering he hath for ever perfected them that were Sanctified And impossible from the Condition of his Person he could not dye often What remains for the Exposition of these words will be declared in the removal of those false Glosses and wrestings of them whereby some endeavour to pervert them The Socinians plead from hence that the Sacrifice of Christ or his offering of himself is the same with his Appearance in Heaven and the Presentation of himself in the Presence of God and they do it out of Hatred unto the Attonement made by his Blood For say they it is here compared unto the entrance of the High Priest into the Holy Place every year which was only an Appearance in the Presence of God Answ. 1. There is no such Comparison intended in the words The Apostle mentioning the entrance of the High Priest with Blood into the Holy Place intends only to evince the Imperfection of that Service in that after he had done so he was again to offer renewed Sacrifices every year a sufficient Evidence that those Sacrifices could never make them perfect who came unto God by them With Christ it was not so as the Apostle declares So that there is not herein a Comparison between the things themselves but an Opposition between their Effects 2. It is granted that the entrance of the High Priest into the Holy Place belonged unto the Complement or Perfection of his Service in the expiatory Sacrifice But the Sacrifice it self did not consist therein So likewise did the entrance of Christ into Heaven belong unto the Perfection of the Effects and Efficacy of his Sacrifice as unto the way of its Application unto the Church So far there is a Comparison in the words and no further 3. That the Sacrifice of Christ or his offering himself once for all once and not often is the same with his continual Presentation of himself in the Presence of God is both false in it self and contrary to the express design of the Apostle For 1 It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a slain or bloody Sacrifice whereof he treats as he expresly calls it ver 25 26. But there is no shedding of blood in the Appearance of Christ in Heaven nor according to these men any such thing appertaining unto his Nature 2 These things are distinguished in the Scripture from their different Natures and Effects 1 Joh. 2. 1 2. 3 His Sacrifice or the offering of himself is so affirmed to be one as to consist in One individual Act. It is not only said that it was one Offering but that it was once only offered ver 26 28. This is no way reconcileable unto his continual Appearance in the presence of God 4 His Offering is mentioned by the Apostle as that which was then past and no more to be repeated He hath by one Offering perfected them that are Sanctified 5 His Oblation was accompanied with and inseparable from suffering So he declares in the next verse proving that he could not often offer himself because he could not often suffer But his Presentation of himself in Heaven is not only inconsistent with actual Suffering but also with any obnoxiousness thereunto It belongs unto his state of Exaltation and Glory 6 The time of the offering himself is limited unto the End of the World now once in the end of the World in opposition unto the Season that passed before denoting a certain determinate Season in the dispensation of times of which
Curse of the Law and the Punishment due unto our Sins which were taken away thereby And in all this the Humane Nature was supported sustained and acted by the Divine in the same Person which gave the whole Duty its Efficacy and Merit That pretended in the Mass is 1. Offered by Priests without Him or those which call themselves so who therefore rather represent them by whom he was Crucified then himself who offered himself alone 2. Is only of Bread and Wine which have nothing in them of the Soul of Christ allowing their Transubstantiation 3. Can have no Influence into the Remission of Sins being confessedly unbloody whereas without the shedding of Blood there is no Remission 4. Is often offered that is every day declaring a greater imperfection in it then was in the great Expiatory Sacrifice of the Law which was offered only once a year 5 Requires unto it no Grace in the Offerer but only an Intention to do his Office 6 Doth in nothing answer the Curse of the Law and therefore makes no Attonement Wherefore these things are so far from being the same Sacrifice as that they are opposite inconsistent and the admission of the One is the Destruction of the other Some Observations we may take from the Text. 1. Such is the absolute Perfection of the One offering of Christ that it stands in need of that it will admit of no Repetition in any kind Hence the Apostle affirms that if it be despised or neglected there remains no more sacrifice for Sin There is none of any other kind nor any Repetition to be made of it self as there was of the most solemn legal Sacrifices Neither of them are consistent with its perfection And this absolute Perfection of the One offering of Christ ariseth 1 From the Dignity of his Person Acts 20. 28. There needs no new offering after that wherein he who offered and who was offered was God and Man in one Person The Repetition of this offering is inconsistent with the Glory of the Wisdom Righteousness Holiness and Grace of God and would be utterly derogatory to the dignity of his Person 2 From the Nature of the Sacrifice it self 1. In the internal gracious actings of his Soul He offered himself unto God through the eternal Spirit Grace and Obedience could never be more glorified 2. In the Punishment he underwent answering and taking away the whole Curse of the Law any farther offering for Attonement is highly Blasphemous 3. From the Love of the Father unto him and delight in him As in his Person so in his one offering the Soul of God resteth and is well-pleased 4. From its Efficacy unto all Ends of a Sacrifice Nothing was ever designed therein but was at once accomplished by this One offering of Christ. Wherefore 2. This one offering of Christ is always effectual unto all the Ends of it even no less then it was in the day and hour when it was actually offered Therefore it needs no Repetition like those of old which could affect the Conscience of a sinner only for a season and until the Incursion of some new sin This is always fresh in the Vertue of it and needs nothing but renewed Application by Faith for the communication of its Effects and Fruits unto us Wherefore 3. The great Call and Direction of the Gospel is to guide Faith and keep it up unto this One offering of Christ as the spring of all Grace and Mercy This is the immediate End of all its Ordinances of Worship In the preaching of the Word the Lord Christ is set forth as evidently Crucified before our Eyes and in the Ordinance of the Supper especially is it represented unto the peculiar Exercise of Faith But we must proceed to a brief Exposition of the remainder of this Verse The One offering of Christ is not here proposed absolutely but in Opposition unto the High Priest of the Law whose entrance into the Holy Place did not put an end unto his offering of Sacrifices but his whole Service about them was to be annually repeated This Sacrifice of the High Priest we have treated of before and shall therefore now only open these words wherein it is expressed 1. The Person spoken of is the High Priest that is any One every One that is so or that was so in any Age of the Church from the Institution of that Priesthood unto the Expiration of it As the High Priest in like manner so he did 2. It is affirmed of him that he entreth in the present Tense Some think that respect is had unto the continuance of the Temple-service at that Time He entreth that is he continueth so to do And this the Apostle sometimes admits of as Chap. 8. 4. But in this Place he intends no more but the Constitution of the Law According unto the Law He entereth This is that which the Law requires And hereby as in other Instances the Apostle lays before their Consideration a Scheme of their ancient Worship as it was at first established that it might be the better compared with the Dispensation of the New Covenant and the Ministry of Christ. 3. This Entrance is limited unto the Holy Place The most Holy Place in the Tabernacle or Temple the Holy Place made with hands 4. There is the Season of their Entrance yearly Once in an annual Revolution or the day fixed by the Law the tenth day of the Month Tisri or our September 5. The Manner of his entrance was with the blood of others Blood that was not his own as the Syriack expresseth it The Blood of the Sacrifice of Christ was his own He redeemed the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 20. 28. Hereunto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is opposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 other blood the Blood of others that is the blood of Bulls and Goats offered in Sacrifice in for cum say most Expositors which is not unusual See 1 Joh. 5. 6. Gen. 32. 10. Hos. 4. 3. The meaning is by vertue of the Blood of others which he carried with him into the Holy Place That which is denied of Christ the Antitype is the Repetition of this Service and that because of the Perfection of his Sacrifice the other being repeated because of their Imperfection And we may observe that Whatever had the greatest Glory in the Old Legal Institutions carried along with it the evidence of its own Imperfection compared with the thing signified in Christ and his Office The Entrance of the High Priest into the Holy Place was the most glorious Solemnity of the Law Howbeit the annual Repetition of it was a sufficient Evidence of its Imperfection as the Apostle disputes in the beginning of the next Chapter VER XXVI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly Causal quia quandoquidem quoniam But it is generally rendred in this Place by all Expositors alioqui by Concession if it were so that he would offer offer himself for
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
evidenced unto all 3. This Will of God Christ came to do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to effect to establish and perfectly to fulfil it How he did so the Apostle fully declareth in this Epistle He did it in the whole work of his Mediation from the susception of our Nature in the Womb unto what he doth in his supream Agency in Heaven at the Right Hand of God He did all things to accomplish this eternal purpose of the Will of God This seems to me the First Sense of the place Howbeit I would not as I said before exclude the former mentioned also For our Lord in all that he did was the Servant of the Father and received especial commands for all that he did This Commandment saith he have I received of my Father Hence in this sense also he came to do the Will of God He fulfilled the Will of his purpose by Obedience unto the Will of his Commands Hence it is added in the Psalm that he delighted to do the Will of God and that his Law was in the midst of his Bowels His delight in the Will of God as unto the laying down of his Life at the Command of God was necessary unto this doing of his Will And we may observe 1. The Foundation of the whole glorious work of the Salvation of the Church was laid in the Soveraign Will Pleasure and Grace of God even the Father Christ came only to do his Will 2. The coming of Christ in the Flesh was in the Wisdom Righteousness and Holiness of God necessary for to fulfil his Will that we might be saved unto his Glory 3. The fundamental motive unto the Lord Christ in his undertaking the work of Mediation was the Will and Glory of God Lo I come to do thy Will 5 ly The last thing in this Context is the Ground and Rule of this undertaking of the Lord Christ and this is the Glory of the Truth of God in his promises recorded in the word In the Volume of the Book it is written of me that I should fulfil thy Will O God There is a difficulty in these words both as to the Translation of the Original Text and as unto the Application of them And therefore Critical Observations have been multiplied about them which it is not my way or work to repeat Those that are Learned know where to find them and those that are not so will not be edified by them What is the true meaning and intention of the Holy Spirit in them is what we are to enquire into The Socinian Expositors have a peculiar conceit on this place They suppose the Apostle useth this expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to denote some especial Chapter or place in the Law This they conjecture to be that of Deut. 17. v. 18 19. And it shall be that when He the King to be chosen shall sit on the Throne of his Kingdom that he shall write him a Copy of this Law in a Book out of that which is before the Priests the Levites And it shall be with him and he shall read therein all the days of his Life that he may learn to fear the Lord his God to keep all the words of this Law and these Statutes to do them David they say spoke those words in the Psalm and it is no where said that he should come to do the Will of God but in this place of Deuteronomy as he was to be the King of that people But there can be nothing more fond than this empty conjecture For 1. David is not at all intended in these words of the Psalmist any otherwise but as he was the Penman of the Holy Ghost and a Type of Christ on which account he speaks in his name They are the words of Christ which David was inspired by the Holy Ghost to declare and utter neither would David speak these words concerning himself because he that speaks doth absolutely prefer his own Obedience as unto Worth and Efficacy before all Gods Holy Institutions He presents it unto God as that which is more useful unto the Church than all the Sacrifices which God had Ordained This David could not do justly 2. There is nothing spoken in this place of Deuteronomy concerning the Sacerdotal Office but only of the Regal And in this place of the Psalmist there is no respect unto the Kingly Office but only unto the Priesthood For Comparison is made with the Sacrifices of the Law But the Offering of these Sacrifices was expresly forbidden unto the Kings as is manifest in the instance of King Uzziah 2 Chron. 26. ver 18 19 20. Besides there is in that place of Deuteronomy no more respect had unto David than unto Saul or Jeroboam or any other that was to be King of that people There is nothing in them that belongs unto David in a peculiar manner 3. The words there recorded contain a meer prescription of Duty no prediction of the event which for the most part was contrary unto what is required But the words of the Psalmist are a Prophesie a Divine Prediction and Promise which must be actually accomplished Nor doth our Lord Christ in them declare what was prescribed unto him but what he did undertake to do and the record that was made of that undertaking of his 4. There is not one word in that place of Moses concerning the removal of Sacrifices and Burnt Offerings which as the Apostle declares is the principal thing intended in those of the Psalmist Yea the contrary as unto the season intended is expresly asserted For the King was to read in the Book of the Law continually that he might observe and do all that is written therein a great part whereof consists in the Institution and Observation of Sacrifices 5. This Interpretation of the words utterly overthrows what they dispute for immediately before This is that the entrance mentioned of Christ into the World was not indeed his coming into this World but his going out of it and entring into Heaven For it cannot be denied but that the Obedience of reading the Law continually and doing of it is to be attended unto in this World and not in Heaven and this they seem to acknowledge so as to recal their own Exposition Other absurdities which are very many in this place I shall not insist upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We with many others render in answer unto the Hebrew in the Volume or Roll. Ribera contends that this Translation of the word the Volume or Roll of the Book is absurd Because saith he the Book it self was a Volume or a Roll and so it is as if he had said in the Roll of the Roll. But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we Translate a Book doth not signifie a Book as written in a Roll but only an Enuntiation or Declaration of any thing We now call any Book of greater quantity a Volume but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly a Roll and the words
Sacrifice Of such Worth and Dignity it was that God absolutely acquiesced therein and smelt a savour of Eternal rest in it And of such Efficacy that the Sanctification of the Church was perfected by it so that it needed no Repetition It also made way for the following state of Christ himself which was to be a state of Glory absolute and perfect inconsistent with the Repetition of the same Sacrifice of himself For as the Apostle shews ver 12 13. After this Sacrifice offered he had no more to do but to enter into Glory So absurd is that Imagination of the Socinians that he offered his Expiatory Sacrifice in Heaven that he did not he could not enter into Glory until he had compleatly Offered his Sacrifice the Memorial whereof he carried into the Holy Place And the Apostle lays great weight on this consideration as that which is the Foundation of the Faith of the Church He mentions it often and argues from it as the principal Argument to prove its excellency above the Sacrifices of the Law And this very Foundation is destroyed by those who fancy unto themselves a renewed Offering of the Body of Christ every day in the Mass. Nothing can be more directly contrary unto this Assertion of the Apostle whatever colour they may put upon their practice or whatever pretence they may give unto it Wherefore the Apostle in the next Verses argues from the Dignity and Efficacy of the Sacrifice of Christ by its difference from and Opposition unto the Legal Sacrifices which were often repeated VERSE XI XII XIII XIV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VERSE 11 12 13 14. And every Priest standeth daily Ministring and Offering oftentimes the same Sacrifices which can never take away Sins But this Man after he had Offered one Sacrifice for Sins for ever sat down on the Right Hand of God From henceforth expecting till his Enemies be made his Footstool For by one Offering he hath perfected for ever them that are Sanctified THese words are an entrance into the close of that long blessed Discourse of the Apostle concerning the Priest-hood and Sacrifice of Christ their Dignity and Efficacy which he shuts up and sinisheth in the following Verses confirming the whole with the Testimony of the Holy Ghost before produced by him Four things doth he here instruct us in by way of Recapitulation of what he had declared and proved before 1. The state of the Legal Priests and Sacrifices as unto the repetition of them by which he had proved before their utter insufficiency to take away Sin ver 11. 2. In that one Offering of Christ and that once Offered in opposition thereunto ver 12. 3. The consequence thereof on the part of Christ whereof there are two parts 1. His State and Condition immediately ensuing thereon ver 12. manifesting the Dignity Efficacy and absolute perfection of his Offering 2. As unto the continuance of his State and Condition afterwards ver 13. 4. The absolute effect of his Sacrifice which was the Sanctification of the Church ver 14. In the First of these we have 1. The Note of its Introduction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and. 2. The Subject of the Proposition in it every Priest 3. What is ascribed unto them in the discharge of their Office which is exprest 1. Generally they stood Ministring day by day 2. Particularly as unto that part of their Office which is now under consideration they often that is every day offered the same Sacrifices 4. The inefficacy of those Sacrifices though often Offered they could not take away Sin Besides this work of Daily Offering the same Sacrifices which could not take away Sin there was nothing ensued on them of Glory and Dignity unto themselves or Benefit unto the Church This the Apostle insinuates although it be left out in the Comparison insisting especially on the contrary in the opposite Sacrifice of Christ both as unto his own Glory and the Eternal Salvation of the Church 1. The Introduction is by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mostly a Copulative sometimes Redditive as it is here taken by us and rendred In this latter way it gives a further reason of what was before declared of the Efficacy of the Sacrifice of Christ by a comparison of it with those of the Priests which were often repeated In the other sense it denotes a progress in the same Argument by a repetition of the consideration of the Old Sacrifices and a new comparison of them with that of Christ. Both come to the same and either may be allowed 2. The subject spoken of that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every Priest that is say some every High-Priest and so they interpret the words standeth daily by a certain day once a year referring the whole unto the Anniversary Sacrifice on the day of Expiation And it is not denied but that the Apostle hath a special regard thereunto and mentioneth it expresly as we have shewed on Ch. 9. 7 25. But it cannot be here so restrained for he makes Application herein of what he had spoken before of all the Sacrifices of the Law and therein he reckons up all sorts of them as we have seen some of which as the whole Burnt Offerings and all Offerings in distinction from Bloody Sacrifices were not Offered by the High-Priest on that day but by other Priests on all occasions And the following expression of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Standing Ministring every day declares the constant discharge of the Priestly Office in every daily Ministration This was the work that all the Priests were designed unto in their courses Wherefore the words as they do not exclude the Annual Sacrifice of the High-Priest so they include the daily and occasional Sacrifices of all the other Priests for these Offerings of Blood were also Types of the Sacrifice and Offering of Christ. For all Sacrifices by Blood were to make Attonement for Sin Lev. 17. 11. And they were of no use but by virtue of the Typical Representation of the Sacrifice of Christ. Therefore all the Priests and their whole Office as unto all that belonged unto the Offering of Sacrifices are comprized in this Assertion And it was necessary to extend the Comparison unto them all that there might be no exception unto the Argument from it And the following words which give a Description of the general way of their Ministration do inforce this Interpretation which is the third thing in them 3. Standeth daily Ministring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 standeth or rather stood they did so while their Office was in force which was their Duty by the Law so to do For the Apostle respecteth not what was their present acting as to matter of Fact but speaks of the whole service of the Priests indistinctly as past or present with regard unto what was to be done by virtue of the first institution of them and the service which the Tabernacle was erected for Stood or standeth ready for and employed in the
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
of a carnal Commandement but after the Power of an Endless Life 4. The Confirmation of the whole with the Testimony of David For he Testifieth thou art a Priest for ever after the Order of Melchisedec The manner of the Introduction of this Argument is Emphatical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And it is yet far more Evident The Conjunctive Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 connects this consideration unto that forgoing as of the same nature and tendency The thing spoken of is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of what he said before he affirmed that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 14. namely that our Lord sprang of Judah Evident Manifest Demonstrable but this he adds is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which composition of the word intends the signification arguing yet a more open and convincing Evidence Hence he adds that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 magis patet abundantius manifestum comparatively with what was said before of an abundant Efficacy for Conviction that whose light nothing can stand against But we must observe that the Apostle doth not compare the things themselves absolutely with one another and so determine that one is of a more evident Truth than the other but he compares them only with respect unto the Evidence in arguing unto his End There is more immediate force in this Consideration to prove the Cessation of the Levitical Priesthood that another Priest was to rise after the Similitude of Melchisedec than was meerly in this that our Lord sprang of the Tribe of Judah but of this afterwards And therefore he adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet that is above all that hath been collected from the Consideration of Melchisedec there is yet this uncontroulable Evidence unto our purpose remaining The Apostle we see lays great weight on this Argument and withal proceeds gradually and distinctly from one thing to another in the whole Discourse It may be we see not why he should insist so much upon and so narrowly Scan all particulars in this matter For being freed by the Gospel from the power of Temptations about it and being of the Gentiles who were never concerned in it we cannot be sensible of the just importance of what is under Confirmation The Truth is He hath the greatest Argument in hand that was ever controverted in the Church of God and upon the Determination whereof the Salvation or Ruine of the Church did depend The Worship he treated of was immediately instituted by God himself and had now continued near 1500 years in the Church All this while it had been the certain Rule of Gods Acceptance of the People or his Anger towards them For whilst they complyed with it his Blessing was continually upon them and the neglect of it was still punished with Severity And the last Caution that God had given them by the Ministry of the last Prophet he sent unto them was that they should abide in the Observance of the Law of Moses lest he came and smote the whole Earth with a Curse Mal. 4. last Besides these and sundry other things that were real and pleadable in the behalf of the Mosaical Worship the Hebrews esteemed it always their great and Singular Priviledge above all other Nations which they would rather dye than part withal And the Design of the Apostle in this place is to prove that now utterly unexpectedly unto the Church after so long a season their whole worship was to be removed to be used no more but that another System of Ordinances and Institutions absolutely new and inconsistent with it was to be introduced And upon the Compliance of the Hebrews with this Doctrine or the Rejection of it depended their Eternal Salvation or Destruction It was therefore very necessary that the Apostle should proceed Warily Distinctly and Gradually omitting no Argument that was of Force and Pleadable in this Cause nor to remark on them in an especial manner which contained an especial Evidence and demonstrative force in them as he doth in this Instance For this Introduction of it and it is yet far more or abundantly more Evident is as an hand put in the Margin of a writing calling for a peculiar Attendance unto and consideration of the matter directed unto And we may see 1. That Present Truths are earnestly to be Pleaded and Contended for So the Apostle Peter would have Believers established 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the present Truth All Truth is Eternal and in it self equally subsistent and present unto all Ages But it is especially so either from the great use of it in some seasons or the great Opposition that is made unto it So this Doctrine about the Abolition of the Mosaical Ceremonies and Institutions with the Introduction of a new Priesthood and new Ordinances of Worship was then the Present Truth in the knowledge and confirmation whereof the Church was eternally concerned And so may other Truths be at other seasons And any of them may be so rendred by the Opposition that at any time is made unto them For God is pleased to exercise and try the Faith of the Church by Heresies which are Feirce Pertinacious and Subtle Oppositions made to the Truth Now none of them which aim at any consistency in and with themselves or are of any real danger unto the Church did ever reject all Gospel-Truths but some general Principles they will allow or they would leave themselves no Foundation to stand upon in their Opposition unto others Those therefore singly opposed by them at any time as the Deity or Satisfaction of Christ Justification by Faith and the like being so opposed become the present Truth of the Age in the instance of Adherence whereunto God will try the Faith of his People and requires that they be earnestly pleaded for And this is that which the Apostle Jude intends ver 3. where he exhorts us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to contend strive wrestle with all earnestness and the utmost of our Endeavours for the Faith once delivered unto the Saints namely because of the Opposition that was then made unto it And a Truth may come under this Qualification by Persecution as well as Heretical Opposition Satan is always awake and attentive unto his Advantages and therefore though he hate all Truth yet doth he not at all times equally attempt upon every thing that is so But he waiteth to see an inclination in men from their Lusts or Prejudices or Interests in this World against any especial Truth or way of Divine Worship which God hath appointed When he finds things so ready prepared he falls to his work and stirrs up Persecution against it This makes that Truth to be the present Truth to be contended for as that wherein God will try the Faith and Obedience and Patience of the Church And the Reasons why we ought with all Care Diligence and Perseverance to attend unto the Preservation and Profession of such Truths are obvious unto
And they are all witnessed unto in his perpetual Appearance in the presence of God for us 7. This also comprizeth his being an Advocate He is hereby in a continual readiness to plead our Cause against all Accusations which is the especial Nature of his work as an Advocate which is distinct from his Intercession whereby he procures supplies of Grace and Mercy for us 8. This Account of the Appearance of Christ before God on the Throne of Grace gives direction into a right Apprehension of the way of the Dispensation of all saving Grace and Mercy unto the Church The Spring and Fountain of it is God himself not absolutely considered but as a on Throne of Grace Goodness Grace Love and Mercy are natural unto him but so also are Righteousness and Judgment That he should be on a Throne of Grace is an Act of his Soveraign Will and Pleasure which is the original Spring of the Dispensation of all Grace unto the Church The procuring Cause of all Grace and Mercy for the Church as issuing from this Throne of Grace is the Sacrifice of Christ whereby Attonement was made for Sin and all Heavenly things purifyed unto their proper End Hence he is continually represented before this Throne of God as a Lamb that had been slain The Actual Application of all Grace and Mercy unto the Church and every member of it depends on this his Appearance before God and the Intercession wherewith it is accompanied Schlictingius grants on the place that Christ doth indeed Solicitously take care of the Salvation of the Church but yet God saith he doth grant it of meer Mercy without any regard unto Satisfaction or Merit which saith he we exclude And the only Reason he gives for their so doing is this that where there is Satisfaction or Merit there is no need of Oblation Appearance or Intercession But this Fancy opposed unto the Wisdom of God in the Dispensation of himself and his Grace ariseth from their Corrupt Notion of these things If the Oblation of Christ with his Appearance in Heaven and Intercession were nothing but what they imagine them to be that is his Appearance in Heaven with all Power committed unto him and the Administration of it for our Good his Satisfaction and Merit could not directly be thence proved Yet also on the other hand are they no way disproved thereby for they might be antecedently necessary unto the exercise of this Power But the Argument is firm on the other hand There is in the Dispensation of Grace and Mercy respect had unto Satisfaction and Merit because it is by the Blood and Sacrifice of Christ as it is the design of the Apostle to declare For whereas He was therein an offering for Sin was made Sin for us and bare all our Iniquities undergoing the Penalty or Curse of the Law due unto them which we call his Satisfaction or Suffering in our stead And whereas all that he did antecedently unto the Oblation of himself for the Salvation of the Church he did it in a way of Obedience unto God by Vertue of the Compact or Covenant between the Father and Him for our Salvation unto his Glory which we call his Merit Unto these there is respect in the dispensation of Grace or the Lord Christ lived and died in Vain But to declare their Apprehension of these things the same Author adds Porro in Pontifice legali apparitio distincta erat ab oblatione licet utraque erat conjuncta simul fieret nempe quia alius erat Pontifex alia victima apparebat quidem Pontifex offerebatur autem victima seu sanguis victimae At nostri Pontificis oblatio apparitio quemadmodum interpellatio reipsa idem sunt quia nimirum idem est Pontifex Victima Dum enim apparet Christus seipsum offert dum seipsum offert apparet dum autem offert apparet interpellat 1. It is not true that the Oblation or Offering of the Sacrifice by the High Priest and his Appearance in the Holy Place was at the same time For he offered his Sacrifice at the Altar without and afterwards entred with the blood into the Holy Place 2. He grants that the Blood of the Sacrifice was offered but will not allow that the Blood of Christ was offered at all nor that Christ offered himself before he had laid aside both flesh and blood having no such thing belonging unto him 3. That the Sacrifice of Christ his Oblation Appearance and Intercession are all one and the same and that nothing but his Power and Care in Heaven for the Salvation of the Church is intended by them is an Imagination expresly contradictory unto the whole Design and all the Reasonings of the Apostle in the Context For he carefully distinguisheth those things one from the other sheweth the different and distinct time of them under the Old Testament declareth their distinct Natures Acts and Effects with the different places of their performance Violence also is offered unto the signification of the Words and the common Notion of things intended by them to make way for this Conceit In common use and force 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are one thing and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are others It is true the Lord Christ is in himself both the Priest and the Sacrifice but it doth not thence follow that his offering of himself and his Appearance in the Presence of God for us are the same but only that they are the Acts of the same Person This Continual Appearance of the Lord Christ for us as our High Priest in the Presence of God in the way explained is the Foundation of the Safety of the Church in all Ages and that whereon all our Consolation doth depend whence Relief is derived by Faith on all occasions The Consideration hereof being rightly improved will carry us through all difficulties Temptations and Trials with safety unto the End VER XXV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not also neque neither nor yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Soul He made his Soul an offering for Sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in or with Blood that was not his own properly Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with other blood or the blood of another Nor yet that he should offer himself often as the High Priest entreth into the Holy-Place every year with the blood of others In the foregoing verse there is an Opposition in the Comparison between the Lord Christ and the High Priest of the Law yet is it such as hath its Foundation in a Similitude that is between them and therefore respects not so much the things themselves opposed as the manner of them For as the Lord Christ entred not into the Holy