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
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
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
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
offering or Sacrifice which render the Repetition of it needless It was one once offered in the end of the world nor need be offered any more because of the Total abolition and destruction of sin at once made thereby What else concerns the things themselves spoken of will be comprized under the ensuing observations 1. It is the Prerogative of God and the effect of his wisdom to determine the times and seasons of the dispensation of Himself and his Grace unto the Church Hereon it depends alone that Christ appeared in the end of the world not sooner nor later as to the parts of that season Many things do evidence a condecency unto Divine wisdom in the determination of that season As 1. He testified his displeasure against Sin in suffering the generality of mankind to lye so long under the fatal effects of their Apostacy without relief or Remedy Act. 14. 16. Chap. 17. 30. Rom. 1. 21 24 26. 2. He did it To exercise the faith of the Church called by vertue of the promise in the expectation of its accomplishment And by the various wayes whereby God cherished their faith and hope was he glorified in all Ages Luk 1. 70. Mat. 13. 16. Luk. 10. 24. 1 Pet. 1. 10 11. Hag. 2. 7. 3. To prepare the Church for the Reception of him partly by the glorious representation made of him in the Tabernacle and Temple with their worship partly by the Burden of Legal Institutions laid on them until his coming Gal. 3. 24. 4. To give the world a full and sufficient trial of what might be attained towards happiness and Blessedness by the excellency of all things here below Men had time to try what was in Wisdom Learning Moral Vertue Power Rule Dominion Riches Arts and whatever else is valuable unto Rational Natures They were all exalted unto their height in their possession and exercise before the Appearance of Christ and all manifested their own insufficiency to give the least real Relief unto Mankind from under the fruits of their Apostacy from God See 1 Cor. 1. 5. To give time unto Satan to fix and establish his Kingdom in the world that the destruction of him and it might be the more conspicuous and glorious These and sundry other things of a like nature do evince that there was a condecency unto Divine wisdom in the Determination of the season of the Appearance of Christ in the flesh Howbeit it is ultimately to be resolved into his Soveraign will and pleasure 2. God had a Design of Infinite Wisdom and Grace in his sending of Christ and his appearance in the world thereon which could not be frustrate He appeared to put away sin The footsteps of Divine wisdome and Grace herein I have enquired into in a peculiar Treatise and shall not here insist on the same Argument 3. Sin had erected a Dominion a Tyranny over all men as by a Law Unless this Law be abrogated and abolished we can have neither Deliverance nor Liberty Men generally think that they serve themselves of sin in the accomplishment of their lusts and gratification of the flesh But they are indeed servants of it and slaves unto it It hath gotten a power to command their obedience unto it and a power to bind them over to eternal death for the disobedience unto God therein As unto what belongs unto this Law and power See my Discourse of Indwelling Sin 4. No power of man of any meer Creature was able to evacuate disannul or abolish this Law of sin For 5. The Destruction and dissolution of this Law and power of sin was the great end of the coming of Christ for the discharge of his Priestly Office in the Sacrifice of himself No other way could it be effected And 6. It is the Glory of Christ it is the safety of the Church that by his one offering by the Sacrifice of himself once for all he hath abolished sin as unto the Law and condemning power of it VER XXVII XXVIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sicut quem admodum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Statutum constitutum est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Sons of men of Adam all his Posterity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that at one time a certain appointed time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vul. post hoc autem Postea verò and afterward Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and after their death the death of them So also Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one time at one time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vul. ad exhaurienda peccata Rhem. to exhaust the sins of many without any sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signifie to lift or bear up not at all to draw out of any deep place though there may be something in that allusion Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in himself he slew or sacrificed the sins of many in himself that is by the Sacrifice of himself he took them away Bez. ut in seipso attolleret multorum peccata that he might lift or bear up the sins of many in himself he took them upon himself as a Burden which he bare upon the Cross as opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 afterwards not burdened with sin Others ad attollendum peccata multorum in semet ipsum to take up unto himself that is upon himself the sins of many The Syriack reads the last â—ause He shall appear the second time unto the Salvation of them that expect or look for him All others he shall appear unto or be seen by them that look for him unto Salvation unto which difference we shall speak afterwards VER XXVII XXVIII And in like manner as it is appointed unto men once to die but after this afterwards the judgment So also Christ was once offered to bear in himself the sin of many and unto them that look for him shall he appear the second time without Sin unto Salvation These verses put a close unto the Heavenly Discourse of the Apostle concerning the Causes Nature Ends and Efficacy of the Sacrifice of Christ wherewith the new Covenant was dedicated and confirmed And in the words there is a treble Confirmation of that Singularity and Efficacy of the Sacrifice of Christ which he had pleaded before 1. In an Elegant instructive Similitude And as it is appointed ver 27. 2. In a declaration of the use and end of the Offering of Christ he was once offered to bear the Sins of many 3. In the consequent of it his second Appearance unto the Salvation of Believers ver 28. In the comparison we must first consider the force of it in general and explain the words That as we have observed which the Apostle designeth to confirm and illustrate is what he had pleaded in the foregoing verses concerning the Singularity and efficacy of the offering of Christ whereon also he takes occasion to declare the blessed
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
Exposition the Reader will find them handled somewhat at large in the respective places wherein they do occur in the Epistle it self 3. Concerning the subject matter of these Chapters I desire the Reader to take notice 1. That the whole substance of the Doctrinal part of the Epistle is contained in them so as that there is nothing of difficulty in the whole case managed by the Apostle but is largely treated of in these Chapters 2. That they do contain a full declaration of that Mystery which from the beginning of the World was hid in God who created all things by Jesus Christ to the intent that even unto the Principalities and Powers in Heavenly places might be known by the Church the manifold Wisdom of God In particular 1. The Wisdom and Grace of God in the Constitution and making of the Covenant at Sinai in the Institutions of all the Worship and Divine services thereunto belonging in the Holy Fabricks offerings and sacrifices of the Priests and Church of Israel are declared and manifested therein For all these things in themselves were carnal and so used by the generality of the People in a way unworthy of the Wisdom and Holiness of God But the Apostle declares and makes it evident in these Chapters that in the design and intention of God they had all of them an End and Use far more glorious than what appeared in their outward Administration As also what intimations God made unto the Church of this end of them and his intention in them 2. There is therefore in these Chapters an absolute infallible Interpretation of the whole Law without which it would be a Sealed Book and of no use unto us But as the intention and mind of God in those legal Institutions is here declared there is nothing in the whole Scripture that tends more to the illumination of our Minds and the strengthning of our Faith than doth the Law of these Institutions as is manifested on all occasions in our Exposition By vertue hereof there is not the meanest Christian Believer but doth or may understand more of the Books of Exodus and Leviticus see more of the Wisdom Holiness and Grace of God in them and know more of the nature and use of these legal Institutions not only than all the present Jews and their Teachers but than was ever distinctly known in the Church of Israel of Old 3. The wisdom righteousness and faithfulness of God in the Removal of the Old Covenant with all the services thereunto belonging are herein abundantly vindicated This is the stone of stumbling unto this day to all the Jews This they quarrel and contend with God and Man about seeming to be resolved that if they may not enjoy their old Institutions they will part with and leave even God himself Neither indeed is it God but a shadow of their old carnal Ordinances which at present they cleave unto worship and adore Wherefore the Apostle by all sorts of Arguments doth in these Chapters manifest that before them under them by them in them God by various ways taught the Church that they were not to be continued that they were never appointed for their own sakes that they only fore-signifyed the introduction of a better and more perfect Church State than what they could attain unto or be of use in as also that their very Nature was such as rendred them obnoxious unto a removal in the appointed season Yea he demonstrates that without their Abolition God could never have accomplished the design of his Love and Grace towards the Church which he had declared in his promises from the Foundation of the World And this absolutely determined the controversie between the two Churches that of the Old and that of the New Testament with their Different worship and services which was then a matter of fierce contention in the whole World Wherefore 4. The work of the Apostle in these Chapters is to shew the Harmony between the Law and the Gospel their different Ends and Uses to take off all seeming Repugnancy and Contradiction between them to declare the same Grace Truth and Faithfulness of God in them both notwithstanding their inconsistent institutions of Divine Worship Nay he makes it evident not only that there is an Harmony between them but also an utter impossibility that either of them should be true or proceed from God without the other 5. Herein a glorious account is given of the Representation that was made of the Person and Incarnation of Christ with the whole Office of his Mediation according as it was granted unto the Church in its infant-state Some have called it the infant-state of Christ as unto his Incarnation and affirmed that the Ceremonies of the Law were as his swadling Bands But things are quite otherwise The glorious state of Christ and his Office is represented unto the Church in its infant-State when it had no apprehension of spiritual things but such as Children have of the objects of Reason In particular how the Antient Church was instructed in the Nature and blessed Efficacy of his Sacrifice the Foundation of its Salvation is made gloriously to appear 6. Directions are given herein unto all unto whom the Gospel is preached or by whom it is professed how to behave themselves as unto what God requireth of them expressed in clear Instructions and pathetical Exhortations accompanied with glorious Promises on the one hand and severe Threatnings on the other Scarcely in the whole book of God such an exact description of the Nature and Work of Faith the Motives unto it and Advantages of it of the deceitful actings of Unbelief with the ways of its prevalency in the Minds and over the Souls of men of the End of true Believers on one hand and of Hypocrites and Apostates on the other as is in this discourse of the Apostle Such a graphical Description and account of these things is given us in the sixth Chapter and the later part of the Tenth as cannot but greatly affect the minds of all who are spiritually enlightned to behold things of this nature A blessed glass is represented unto us wherein we may see the true image and portraiture of Believers and Unbelievers their different Ways Actings and Ends. In the whole there is made a most holy Revelation and Representation of the Wisdom of God of the Glory of Christ of the mystery of Grace in the Recovery of fallen man and the Salvation of the Church with the future Judgement so as that they have a greater Lustre Light and Glory in them unto such as have the Eyes of their understandings opened to behold spiritual things than is in the Sun shining in its Strength and Beauty unto the Eyes of Flesh unto which it is sweet and pleasant to behold the Light These are the Holy Sayings of God the Glorious Discoveries of himself and his Grace the Glass wherein we may behold the Glory of Christ until we are transformed into the same image from
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say we that fly for Refuge Qui cursum corripiunt It is the Judgement of many that here is an Allusion unto him who had slain a man unawares under the Law whose safety and life depended on his speedy flight unto one of the Cities of Refuge Numb 35. 11 12. And hereunto our Translators had undoubtedly respect whereon they rendered the word flying for Refuge And indeed the word it self signifies such an Action as is there ascribed unto the man-slayer For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly cursum corripere hath respect unto two things 1 An apprehension of Danger or a real surprisal with it whereon a man takes his flight for Deliverance And so it was with the man-slayer his apprehension of the approach of the Avenger of Blood to take away his Life stirred him up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fly from the place and condition wherein he was lest Evil should overtake him 2 Speed and Diligence in an endeavour to attain that place or company or End which a man proposeth unto himself as the means of his Deliverance and whereby he hopes to find safety He that doth so fly casts off all Tergiversation stirs up himself gives no place to sloth or vain hopes and useth his utmost diligence in the pursuit of his safety And hereby doth the Holy Ghost lively express the state and condition of all the Heirs of Promise in this matter In themselves by Nature as they are Children of the first Adam they are all exposed upon the Guilt of Sin Original and Actual unto the Sentence of the Law God by various means is pleased to awaken them unto the consideration of the Danger wherein they are the Execution of that Curse which they are obnoxious unto being impendent over them In this Condition they see a necessity of seeking out for Relief as knowing that if it be not obtained they must perish and that Eternally Love of Sin compliance with the World hopes of Righteousness of their own do all endeavour variously to retard and hinder them in their Design But when God proceeds to shut them up to sharpen their Convictions and continually to represent their Condition unto them giving them to conclude that there is no hope in their present Condition at length they stir up themselves unto a speedy flight to the Hope set before them in the Promise And That is the second thing to be enquired into namely what is this Hope that is set before us and how it is so 1 Most Expositors take Hope here by a Metonymy of the Subject for the thing hoped for that is Grace and Glory Justification and Salvation by Jesus Christ. These things are the subject matter of the Promises which we desire and hope after And unto these we may be said to fly for Relief or Refuge when in our expectation of them we are supported and comforted 2 Some take Hope subjectively for the Grace of Hope it self And this we are said to fly unto that is speedily to betake our selves unto the exercise of it as founded in the Promises of God foregoing all other expectations wherein we shall find assured Consolation 3 Hope by a metonymy of the effect for the Cause may express the Promise it self which is the cause and means of ingenerating Hope in us And this I take to be the proper meaning of the place and which is not exclusive of the other senses mentioned The Promise being proposed unto us is the Cause and Object of our Faith on the account of the Faithfulness of God therein Faith brings forth Hope whose Object is the same Promise or the good things thereof as proposed from the same Faithfulness Thence is it self called the Hope as that without which we could have none there being neither Cause of it nor Object for it And this Hope is said to be set before us or to be proposed unto us which it is in the Declaration of the Promise or the Dispensation of the Gospel Therein it is proposed as the Object of our Faith and Hope as the means of the strong Consolation which God is so abundantly willing that we should receive And this renders the whole Metaphor plain and easie For it is evident how the Promise and all that we hope for thereby is set before us and proposed unto us in the Gospel as also how we fly or betake our selves thereunto in all distresses for Relief And it is more natural to allow of this metonymical expression in the word Hope than to admit of so rough a Catachresis in the other part of the words wherein the Grace of Hope within us should be said to be set before us Thirdly With respect hereunto we are said to fly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to lay hold on fortiter apprehendere constanter retinere The signification of this word frequently used by our Apostle I have on sundry occasions before declared It is injecta manu totis viribus retinere to hold fast what we lay hold on with all our might and power There will be many endeavours to strike off the hand of Faith from laying hold on the Promise and many more to loosen its hold when it hath taken it But it is in its Nature and it is a part of our Duty strongly to lay hold upon and firmly to retain the Promise when we have reached unto it And there seems in the whole Metaphor to be an Allusion unto those who run in a Race For whereas they have a Prize or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set before them they first stir up themselves with all their strength to speed towards the mark which when they have attained they both lay fast hold on and bear it away with them as their own So is it with Believers as to the Promise proposed unto them or set before them They reach out after it lay hold upon it reserve it as to their Interest in it as the only means of their Deliverance and Salvation and of that Consolation which in every condition they stand in need of And from the words so opened we may observe that Sense of Danger and Ruine from sin is the first thing which occasions a Soul to look out after Christ in the Promise It is implied in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which includes a respect unto Danger to be avoided whence we render it fly for Refuge As the Lord Christ came to seek and save that which was lost to call not the Righteous but sinners to Repentance to be a Physician to the sick and not to the whole so if men are not sensible of their lost condition of the sin and sickness of their Souls they will never in good earnest look out after him And therefore as those by whom Conviction of Sin and Humiliation for it are despised as they are by many Christ himself also who is the End of the Law and all its Convictions for
1. 10. Truth was stored up in the Prophecies Promises and Institutions of the Old Testament but so stored up as it was in a great measure hidden also but was brought forth to light and made manifest in the Gospel For whereas it is said that the great Mystery of the manifold Wisdom of God was hidden in him from the beginning of the World Ephes. 3. 9 10. The meaning is not that it was so hid in the Will and purpose of God as that he had made no intimation of it for he had done so variously from the Foundation of the-World or the giving of the first Promise But he had so laid it up and stored it in his Sacred Revelation as it was much hid from the Understanding of the best of Men in all Ages untill it was Displayed and brought forth to light by the Gospel Psal. 49. 4. 78. 2. And all that Glorious Evidence of the Grace of God which now appears unto us in the Writings of the Old Testament is from a Reflection of light upon them from the New Testament or the Revelation of God by Jesus Christ. And therefore the whole Church of the Jews although they were in the entire possession of those Writings of the Old Testament for so many Ages never understood so much of the Mystery of the Will and Grace of God declared in them as every ordinary Believer under the Gospel is enabled to do And if We have the Privilege and Advantage of those Oracles of God which were committed to them incomparably above what They attained unto certainly greater Measures of Holiness and greater Fruitfulness in Obedience are expected from us than from them These things the Instance here insisted on by our Apostle will Manifest He in whom this praefiguration of the Priesthood of Christ was made is Melchisedec concerning whom and his Priesthood an Account is given in the first part of the Chapter unto ver 11. And the Description given of him consisteth of two parts 1. The Proposition of his story or what is Recorded concerning him ver 1 2 3. 2. The Application of it unto the present purpose and Design of the Apostle ver 5 6 7 8 9 10. And this closeth the first General part of the Chapter The Second Part of it from ver 10. unto ver 24. consisteth in a double Inference with their Improvements taken from that Discourse as respecting Christ in his Office 1. Unto the Removal Abolition or taking away out of the Church the whole Aaronical Priesthood with all the Worship of the Tabernacle and Temple which depended thereon This he Evidently proves to ensue from the Respect that was had unto the Lord Christ in the Priesthood of Melchisedec whereof he had given an Account Hereunto do all Arguings belong ver 11 12 13 14 15 16 17. 2. Unto the Excellency of the Priesthood of Christ in it self above that of the Tabernacle even during its continuance which follows no less evidently from what he had proved before ver 18 19 20 21 22 23 24. 3. Having laid this Foundation in his Demonstration of the Necessary removal of the Aaronical Priesthood and the preeminence of that of Christ above it even whilst it did continue he further declares the Nature of it from the Dignity and Qualifications of his Person with the manner of the discharge of his Office on this Account ver 24 25 26 27 28. For the Design of the Apostle in this Epistle especially in this Chapter and the three that ensue is to open unto us or turn aside a double Veil the one here below the other above That below is the Veil that was on all the Ordinances Institutions Ceremonies and Types of the Law This is the Veil that is unto this day upon the Jews that they cannot see unto the end of the things that were to be done away This he removes by giving a clear and full Account of the mind of God in them of their Use and Signification The other above is the Veil of the Heavenly Sanctuary This he opens unto us in a Declaration of the Ministry of Christ our High Priest therein as we shall see And under these Heads as the Apostle plainly convinceth the Hebrews of the Ceasing of their Priesthood and Worship and that unto the unspeakable Advantage of the Church So to us he doth unfold the Principal Design and End of all the Mosaical Types of the Old Testament with the Institution of God in them This may suffice as a plain View and Prospect of the general scope of the Apostle in these Discourses The especial coherence of one thing with another the Nature of his Instances the Accuracy and Force of his Arguings the Perspicuity of his Deductions with the like Concernments of the Argument in hand shall be observed and spoken unto as they particularly occur in our Progress Ver. 1 2 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THere is little variety in the Translation of these Verses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vul Lat. Dei Summi for altissimi the most High God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all but adds in a new way of Exposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every thing that was with him that is of the Spoyls as it is afterwards Expounded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vul Lat. divisit properly Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Separated laid aside Bez. impartitus est Imparted gave 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vul Lat. sine Genealogiâ Bez. sine genere without stock sine serie generis without Pedigree The Syriack gives us an Exposition of this passage Whose Father and Mother are not written in the Generations or Genealogies neither the beginning of his days nor the end of his life which manifests how Ancient this Exposition of these words was in the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Priesthood remaineth Ver. 1 2 3. For this Melchisedec King of Salem Priest of the most High God who met Abraham returning from the slaughter of the Kings and Blessed him to whom also Abraham divided out a tenth part of all First being by Interpretation King of Righteousness and after that also King of Salem which is King of Peace Without Father without Mother without Pedigree having neither beginning of days nor end of life but made like unto the Son of God abideth a Priest continually The words are an entire Proposition consisting of a Subject and a Predicate or what is affirmed of it Unto the Subject spoken of which is Melchisedec there is adjoyned a large Description by its Properties and Adjuncts in sundry particulars That which is affirmed of him as so described which is the predicate of the Proposition is contained in the last words or the Close of the third Verse but being made like unto the Son of God abideth a Priest for ever The Introduction of the whole Discourse and therein its Connexion unto what went before is contained in the casual Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉
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
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
the New Testament Ephes. 3. 5. 3. In the Effectual Illumination of the Minds of them that do Believe enabling them Spiritually to discern the Mysteries so revealed every one according to the measure of his gift and grace See concerning it 1 Pet. 2. 9. Ephes. 3. 17 18 19. Chap. 5. 8. Fourthly There belongs unto this Perfection that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Liberty and Boldness which Believers have in their Approaches unto God This is frequently mentioned as an especial Priviledge and Advantage of the Gospel-state Ephes. 3. 12. Heb. 3. 6. Chap. 4. 16. Chap. 10. 19 35. 1 John 3. 21. Chap. 4 17. Chap. 5. 14. And on the contrary the state under the Levitical Priesthood is described as a state of Fear and Bondage that is comparatively Rom. 8. 15. 2 Tim. 1. 7. Heb. 2. 15. And this Bondage or Fear arose from sundry Causes inseparable from that Priesthood and the Administrations of it As 1. From the Dreadful manner of giving the Law This filled the whole People with Terror and Amazement Upon the Administration of the Spirit by the Gospel Believers do immediately cry Abba Father Rom. 8. 16. Gal 4 6. They have the Liberty and Boldness to draw nigh unto God and to call him Father But there was such an Administration of a Spirit of Dread and Terror in the giving of the Law as that the People were not able to bear the Approaches of God unto them nor the thought of an Access unto him And therefore they desired that all things for the future might be Transacted by an Internuncius one that might go between God and them whilst they kept at their distance Deut. 5. 23 24 25 26 27. VVhen any first hear the Law they are afraid of God and desire nothing more than not to come near him They would be saved by a distance from him VVhen any first hear the Gospel that is so as to believe it their Hearts are opened with Love to God and all their desire is to be near unto him to draw nigh unto his Throne Hence it is called the Joyful sound Nothing can be more opposite than these two frames And this Spirit of Fear and Dread thus first given out in the giving of the Law was communicated unto them in all their Generations whilst the Levitical Priesthood continued For as there was nothing to remove it so it self was one of the Ordinances provided for its continuance This are we now wholly delivered from See Chap. 12. 18 19 20 21. 2. It arose from the Revelation of the Sanction of the Law in the Curse Hereby principally the Law gendered unto Bondage Gal. 4. 25. For all the People were in some sence put under the Curse namely so far as they would seek for Righteousness by the Works of the Law So saith our Apostle As many as are of the Works of the Law are under the Curse Gal. 3. 10. This Curse was plainly and openly denounced as due to the breach of the Law as our Apostle adds It is written Cursed is every one who continueth not in all things which are written in the Book of the Law to do them And all their Capital Punishments were Representations thereof This could not but take a deep impression on their minds and render them obnoxious unto Bondage Hence although on the account of the Promise they were Heirs yet by the Law they were made as Servants and kept in Fear Gal. 4. 1. Neither had they such a Prospect into the Nature Signification of their Types as to set them at perfect Liberty from this cause of dread For as there was a veil on the Face of Moses that is all the Revelations of the Mind and Will of God by him were veiled with Types and Shadows so there was a veil on their Hearts also in the weakness of their Spiritual light that they could not look stedfastly unto the End of that which is abolished 2 Cor. 3. 13. that is unto him who is the end of the Law for Righteousness unto them that do Believe Rom. 10. 4. It was therefore impossible but that their Minds must Ordinarily be filled with Anxiety and Fear But there is now no more Curse in the Gospel-state Rev. 22. 2. The Curse abideth only on the Serpent and his Seed Isa. 65. 25. The Blessing of the Promise doth wholly possess the place of it Gal. 3. 13 14. Only they who will choose still to be under the Law by living in the sins that it condemneth or seeking for Righteousness by the works which it commands are under the Curse 3. Under the Levitical Priesthood even their Holy Worship was so appointed and Ordered as to keep them partly in Fear and partly at a Distance from the Presence of God The continual Multiplication of their Sacrifices one day after another one week after another one moneth after another one year after another taught them that by them all there was not an end made of sin nor Everlasting Righteousness brought in by any of them This Argument our Apostle makes use of to this purpose Chap. 10. 1. The Law saith he could never by those Sacrifices which they Offered Year by Year continually 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bring the Worshippers unto this Perfection And he gives this Reason for it namely because they had still a Conscience of Sin that is a Conscience condemning them for sin and therefore there was a Remembrance made of sin again every Year ver 2 3. Hereby they were kept in Dread and Fear And in their Worship they were minded of nothing so much as their Distance from God and that they had not as yet a Right to an immediate Access unto him For they were not so much as once to come into the Holyest where were the Pledges and Tokens of Gods Presence And the Prohibitions of their Approaches unto God were attended with such severe Penalties that the People cryed out they were not able to bear them Numb 17. 12 13. which Peter reflects upon Acts 15. 10. The Holy Ghost thereby signifying that the way into the Holyest of all was not made manifest whilst the first Tabernacle was standing Chap 9. 8. No Man had yet Right to enter into it with boldness which Believers now have Chap. 10. 19 20. 4. God had designed the whole Dispensation of the Law under that Priesthood unto this very End that it should give the People neither Rest nor Liberty but press and urge them to be looking after their full Relief in the Promised Seed Gal. 4. 1 2. Chap. 3. 24. It pressed them with a sense of sin with a Yoke of Ceremonious Observances presenting them with the Hand-writing of Ordinances which was against them Col. 2. 14. It urged their Consciences not to seek after Rest in or by that state Here could be no Perfection because there could be no Liberty The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Boldness we speak of is opposed unto all these causes of Bondage and Fear It was
not the Design of God always to keep the Church in a state of Non-age and under School-Masiers he had appointed to set it at Liberty in the fulness of time to take his Children nearer unto him to give them greater Evidences of his Love greater Assurances of the Eternal Inheritance and the use of more Liberty and Boldness in his Presence But what this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Gospel is wherein it doth consist what is included in it what freedom of Spirit what liberty of Speech what Right of Access and Boldness of Approach unto God Built upon the removal of the Law the communication of the Spirit the way made into the Holyest by the Blood of Christ with other concernments of it Constitutive of Gospel-perfection I have already in part declared in Our Exposition on Chap. 3. ver 5. and must if God please yet more largely insist upon it on Chap. 10th so that I shall not here further speak unto it 5. A clear fore-sight into a Blessed estate of Immortality and Glory with unquestionable Evidences and Pledges giving Assurance of it belongs also to this Consummation Death was Originally threatned as the final End and Issue of sin And the Evidence hereof was received under the Levitical Priesthood in the Curse of the Law There was indeed a Remedy provided against its Eternal Prevalency in the first Promise For whereas Death comprised all the Evil that was come or was to come on Man for Sin In the day thou eatest thereof thou soal die The Promise contained the means of deliverance from it or it was no Promise tendred no Relief unto Man in the state whereinto he was fallen But the People under the Law could see but little into the manner and way of its Accomplishment nor had they received any Pledge of it in any one that was dead and lived again so as to die no more Wherefore their Apprehensions of this deliverance were dark and attended with much fear which rendred them obnoxious unto Bondage See the Exposition on Chap. 2. 14. where we have declared the dreadful Apprehensions of the Jews concerning Death received by Tradition from their Fathers They could not look through the dark shades of Death into Light Immortality and Glory See the two-fold Spirit of the Old and New Testament with respect unto the Apprehensions of Death expressed the one Job 10. 21 22. the other 2 Cor. 5. 1 2 3 4. But there is nothing more needful unto the perfect state of the Church Suppose it endowed with all possible Priviledges in this World yet if it have not a clear view and prospect with a Blessed assurance of Immortality and Glory after Death its condition will be dark and uncomfortable And as this could not be done without bringing in of another Priesthood so by that of Christs it is accomplished For 1. He himself died as our High Priest He entred into the devouring Jaws of Death and that as it was threatned in the Curse And now is the Trial to be made If he who thus ventured on Death as threatned in the Curse and that for us be swallowed up by it or detained by its Power and Pains there is a certain end of all our Hopes Whatever we may arrive unto in this World Death will convey us over into eternal Ruine But if he brake through its Power have the pains of it removed from him do swallow it up into Victory and rise Triumphantly into Immortality and Glory then is our entrance into them also even by and after Death secured And in the Resurrection of Christ the Church had the first unquestionable Evidence that Death might be Conquered that it and the Curse might be separated that there might be a free passage through it into Life and Immortality These things Originally and in the first Covenant were inconsistent nor was the Reconciliation of them evident under the Levitical Priesthood But hereby was the Veil rent from top to bottom and the most Holy place not made with hands laid open unto Believers See Isa. 25. 7 8. 2. As by his Death Resurrection and entrance into Glory He gave a Pledge Example and Evidence unto the Church of that in his own Person which he had designed for it so the Grounds of it were laid in the Expiatory Sacrifice which he Offered whereby he took away the Curse from Death There was such a close Conjunction between Death and the Curse such a Combination between Sin the Law and Death that the breaking of that Conjunction and the dissolving of that Combination was the greatest Effect of Divine Wisdom and Grace which our Apostle so Triumpheth in 1 Cor. 15. 54 55 56 57. This could no otherwise be brought about but by his being made a Curse in Death or bearing the Curse which was in Death in our stead Gal. 3. 13. 3. He hath clearly declared unto the utmost of our Capacities in this World that future state of Blessedness and Glory which he will lead all his Disciples into All the concernments hereof under the Levitical Priesthood were represented only under the obscure Types and Shadows of Earthly things But he hath abolished Death and brought Life and Immortality to light through the Gospel 2 Tim. 1. 10. He destroyed and abolished him who had the Power of Death in taking away the Curse from it Chap. 2. 14. And he abolished Death it self in the removal of those dark shades which it cast on Immortality and Eternal Life and hath opened an abundant entrance into the Kingdom of God and Glory He hath unveiled the uncreated Beauties of the King of Glory and opened the Everlasting Doors to give an insight into those Mansions of Rest Peace and Blessedness which are prepared for Believers in the Everlasting Enjoyment of God And these things constitute no small part of that consummate state of the Church which God designed and which the Levitical Priesthood could no way effect 6 There is also an especial Joy belonging unto this state For this Kingdom of God is Righteousness and Peace and Joy in the Holy Ghost Neither was this attainable by the Levitical Priesthood Indeed many of the Saints of the Old Testament did greatly Rejoyce in the Lord and had the Joy of his Salvation abiding with them See Psal. 51. 12. Isa. 25. 9. Hab. 3. 17 18. But they had it not by virtue of the Levitical Priesthood Isaiah tells us that the ground of it was the swallowing up of Death in Victory ver 8. which was no otherwise to be done but by the Death and Resurrection of Christ. It was by an Influence of Efficacy from the Priesthood that was to be introduced that they had their Joy Whence Abraham saw the Day of Christ and Rejoyced to see it The Prospect of the Day of Christ was the sole Foundation of all their Spiritual Joy that was purely so But as unto their own present state they were allowed and called to Rejoyce in the abundance of Temporal things
though the Psalmist in a Spirit of Prophecy prefers the Joy arising from the light of God's Countenance in Christ above all of that sort Psal. 4 6 7. But ordinarily their Joy was mixed and allayed with a respect unto Temporal things See Lev. 23. 39 40 41. Deut. 22. 11 12 18. Chap. 16. 11. 27. 7. This was the end of their Annual Festivals And those who would introduce such Festival Rejoycings into the Gospel-state do so far degenerate into Judaisme as preferring their Natural Joy in the outward manner of Expression before the Spiritual ineffable Joys of the Gospel This it is that belongs unto the state thereof such a Joy in the Lord as carrieth Believers with an Holy Triumph through every condition even when all outward causes of Joy do fail and cease A Joy it is unspeakable and full of Glory 1 Pet. 1. 8. See John 5. 11. Rom. 15. 13. Jude 24. It is that inexpressible Satisfaction which is wrought in the minds of Believers by the Holy Ghost from an Evidence of their Interest in the Love of God by Christ with all the Fruits of it present and to come with a Spiritual Sense and Experience of their Value Worth and Excellency This gives the Soul a quiet Repose in all its Trials Refreshment when it is weary Peace in Trouble and the highest Satisfaction in the hardest things that are to be undergone for the Profession of the Name of Christ Rom. 5. 1 2 3 4 5. 7. Confidence and Glorying in the Lord is also a part of this Perfection This is the Flowring or the Effect and Fruit of Joy a readiness unto and the way whereby we do express it One great Design of the Gospel is to exclude all Boasting all Glorying in any thing of self in Religion Rom. 3. 27. It is by the Gospel and the Law of Faith therein that Men are taught not to boast or glory neither in outward Priviledges nor in Moral Duties See Phil. 3. 5 6 7 8 9. Rom. 3. 27 28. Chap. 4. 2. What then is there no Glorying left us in the Profession of the Gospel no Triumph no Exultation of Spirit but we must always be sad and cast down at best stand but on even terms with our Oppositions and never rejoyce over them Yes there is a greater and more excellent Glorying introduced than the Heart of Man on any other Account is capable of But God hath so Ordered all things now that no Flesh should Glory in his Presence but that he who gloryeth should glory in the Lord 1 Cor. 1. 29 31. And what is the Reason or Foundation hereof It is this alone That we are in Christ Jesus who of God is made unto us Wisdom and Righteousness and Sanctification and Redemption ver 30. So it was promised of Old that in the Lord that is the Lord our Righteousness all the Seed of Israel should be Justified and Glory Isa. 45. 25. This is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we have opened on Chap. 3. 6 14. whither the Reader is referred It is that Triumphant Exultation of Spirit which ariseth in Believers from their absolute proferring their Interest in Heavenly things above things present so as to contemn and despise whatever is contrary thereunto however tendred in a way of Allurement or Rage In these things and others of the like Nature and Kind consists that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Consummation of the state of the Church as to the Persons of the Worshippers which the Apostle denies to have been attainable by or under the Levitical Priesthood The Arguments wherewith he confirms his Assertion ensue in the Verses following where they must be farther considered But we may not proceed without some Observations for our own Edification in this matter Observ. 1. An Interest in the Gospel consisteth not in an outward Profession of it but in a real participation of those things wherein the Perfection of its state doth consist Men may have a form of Godliness and be utter strangers to the Power of it Multitudes in all Ages have made and do make a Profession of the Gospel who yet have no Experience in themselves of the real Benefits and Advantages wherewith it is accompanied All that they obtain hereby is but to deceive their Souls into eternal Ruine For they live in some kind of Expectation that in another World they shall obtain Rest and Blessedness and Glory by it But the Gospel will do nothing for them hereafter in things Eternal who are not here Partakers of its Power and Fruits in things Spiritual Observ. 2. The Preeminence of the Gospel-state above the Legal is Spiritual and undiscernable unto a Carnal Eye For 1. It is evident that the Principal Design of the Apostle in all these Discourses is to prove the Excellency of the state of the Church under the New Testament in its Faith Liberty and Worship above that of the Church under the Old And 2. That he doth not in any of them produce instances of outward Pomp Ceremonies or visible Glory in the confirmation of his Assertion He grants all the outward Institutions and Ordinances of the Law insisting on them their Use and Signification in particular but he opposeth not unto them any outward visible glory in Gospel-Administrations 3. 2 Cor. 3. He expressely compares those two Administrations of the Law and the Gospel as unto their Excellency and Glory And first he acknowledgeth that the Administration of the law in the Institution and Celebration of it was glorious v. 9 10 11. But withal he adds that it had no Glory in comparison with that under the New Testament which doth far excel it Wherein then doth this Glory consist He tells us it doth so in this in that it is the Administration of the Spirit ver 8. How shall not the Administration of the Spirit be rather Glorious He doth not resolve it into outward Order the Beauty and Pomp of Ceremonies and Ordinances In this alone it doth consist in that all the whole Dispensation of it is carried on by the Grace and Gifts of the Spirit and that they are also Administred thereby This saith he is Glory and Liberty such as excel all the glories of Old Administrations 4. In this place he sums it up all in this that the Perfection we have treated of was effected by the Gospel and could not be so by the Levitical Priesthood and the whole Law of Commandments contained in Ordinances In these Spiritual things therefore are we to seek after the glory of the Gospel and its Preeminence above the Law And those who suppose they render the Dispensation of the Gospel glorious by vying with the Law in Ceremonies and an external Pomp of Worship as doth the Church of Rome do wholly cross his Design And therefore Secondly This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Perfection respects the Worship of the Gospel as well as the Persons of the Worshippers and the Grace whereof they are made Partakers God had designed the
Church unto a more perfect state in point of Worship than it was capable of under the Levitical Priesthood Nor indeed could any Man reasonably think or wisely judge that he intended the Institutions of the Law as the compleat ultimate Worship and Service that he would require or appoint in this VVorld seeing our Natures as renewed by Grace are capable of that which is more Spiritual and Sublime For 1. They were in their Nature Carnal as our Apostle declares ver 16. and Chap. 9. 10. The Subject of them all the means of their Celebration were Carnal things beneath those pure Spiritual Acts of the Mind and Soul which are of a more Noble Nature They consisted in Meats and Drinks the Blood of Bulls and Goats the Observation of Moons and Festivals in a Temple made of Wood and Stone Gold and Silver things Carnal perishing and transitory Certainly God who is a Spirit and will be VVorshipped in Spirit and in Truth designed at one time or other a VVorship more suited unto his own Nature though the Imposition of these things on the Church for a Season was Necessary And as they were Carnal so they might be exactly performed by Men of Carnal Minds and were so for the most part in which respect God himself speaks often with a great undervaluation of them See Psal. 50. 8 9 10 11 12 13. Isa. 1. 11 12 13. Had not he designed the Renovation of our Natures into his own Image a new Creation of them by Jesus Christ this Carnal Worship might have sufficed and would have been the best we are capable of But to suppose that he should endow Men as he doth by Christ with a new Spiritual Supernatural Principle enabling them unto a more sublime and Spiritual Worship it cannot be imagined that he would always bind them up unto those Carnal Ordinances in their Religious Service And the Reason is because they were not a meet and sufficient means for the exercise of that New Principle of Faith and Love which he bestows on Believers by Jesus Christ. Yea to burden them with Carnal Observances is a most effectual way to take them off from its Exercise in his Service And so it is at this day where-ever there is a Multiplication of outward Services and Observances the Minds of Men are so taken up with the Bodily Exercise about them as that they cannot attend unto the pure internal Actings of Faith and Love 2. What by their Number and what by their Nature and the manner of exacting of them they were made a Yoke which the People were never able to bear with any Joy or Satisfaction Acts 15. 10. And this Yoke lay partly in the first place on their Consciences or the inner Man And it consisted principally in two things 1. The multitude of Ceremonies and Institutions did perplex them and gave them no rest Seeing which way soever they turned themselves one Precept or other positive or negative touch not taste not handle not was upon them 2. The Veil that was on them as to their Use Meaning and End increased the trouble of this Yoke They could not see unto the End of the things that were to be done away because of the veil nor could apprehend fully the Reason of what they did And it may be easily conceived how great a Yoke it was to be bound unto the strict Observation of such Rites and Ceremonies in Worship yea that the whole of their VVorship should consist in such things as those who made use of them did not understand the End and Meaning of them And 2. It lay on their Persons from the manner of their Imposition as they were tyed up unto Days Times and Hours so their Transgression or Disobedience made them obnoxious to all sorts of Punishments and Excision it self For they were all bound upon them with a Curse whence every Transgression and Disobedience received a just Recompence of Reward Chap. 2. 2. For he that despised Moses Law died without Mercy Chap. 10. 28. which they complained of Numb 17. 12 13. This put them on continual scrupulous Fears with endless Inventions of their own to secure themselves from the guilt of such Transgressions Hence the Religion of the Jews at present is become a Monstrous confused heap of vain Inventions and scrupulous Observances of their own to secure themselves as they suppose from transgressing any of those which God had given them Take any one Institution of the Law and consider what is the Exposition they give of it in their Mishna by their Oral Tradition and it will display the Fear and Bondage they are in though the Remedy be worse than the Disease Yea by all their Inventions they did but increase that which they endeavoured to avoid For they have brought things unto that pass among them that it is impossible that any one of them should have Satisfaction in his Conscience that he hath aright observed any of Gods Institutions although he should suppose that he required nothing of him but the outward performance of them 3. Their Instructive Efficacy which is the Principal End of the Ordinances of Divine VVorship was weak and no way answered the Power and Evidence of Gospel-Institutions Chap. 10. 1. Therefore was the way of Teaching by them intricate and the way of Learning difficult Hence is that difference which is put between the Teachings under the Old Testament and the New For now it is Promised that Men shall not teach every Man his Brother and every Man his Neighbour saying know the Lord as it was of Old The means of Instruction were so dark and cloudy and having only a shadow of the things themselves that were to be taught and not the very Image of them that it was needful that they should be continually incalcated to keep up the knowledge of the very Rudiments of Religion Besides they had many Ordinances Rites and Ceremonies imposed on them to increase their Yoke whereof they understood nothing but only that it was the Soveraign pleasure and will of God that they should Observe them though they understood not of what Use they were And they were Obliged unto no less an exact Observance of them than they were unto that of those which were the clearest and most lightsome The best Direction they had from them and by them was that indeed there was nothing in them that is in their Nature or proper Efficacy to produce or procure those good things which they looked for through them but only pointed unto what was to come VVherefore they knew that although they Exercised themselves in them with Diligence all their Days yet by virtue of them they could never attain what they aimed at only there was something signified by them and afterwards to be introduced that was Efficacious of what they looked after Now unto the strict Observation of these things were the People obliged under the most severe Penalties and that all the days of their Lives And this increased their Bondage
God indeed by his Grace did influence the Minds of true Believers among them unto Satisfaction in their Obedience helping them to adore that Soveraignty and Wisdom which they believed in all his Institutions And he gave unto them really the Benefits of the good things that were for to come and that were prefigured by their Services But the state wherein they were by reason of these things was a state of Bondage Nor could any Relief be given in this state unto the Minds or Consciences of Men by the Levitical Priesthood For it was it self the principal cause of all these Burdens and Grievances in that the Administration of all Sacred things was committed thereunto The Apostle takes it here for granted that God designed a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or state of Perfection unto the Church and that as unto its Worship as well as unto its Faith and Obedience We find by the Event that it answered not the Divine VVisdom and Goodness to bind up the Church during its whole Sojourning in this VVorld unto a VVorship so Carnal Burdensome so imperfect so unsuited to express his Grace and Kindness towards it or its sense thereof And who can but pity the woeful condition of the present Jews who can conceive of no greater Blessedness than the Restauration of this burdensome Service So true is it what the Apostle says the Vail is upon them unto this present day yea Blindness is on their minds that they can see no Beauty but only in things Carnal and like their fore-fathers who preferred the Bondage of Egypt because of their Flesh-pots before all the Liberty and Blessings of Canaan so do they their old Bondage-state because of some Temporal Advantages it was attended withal before the glorious Liberty of the Sons of God In Opposition hereunto there is a worship under the Gospel which hath such Properties as are constitutive also of this Perfection By Gospel-worship I understand the whole Way and Order of that Solemn VVorship of God which the Lord Christ hath Commanded to be observed in his Churches with all the Ordinances and Institutions of it and all the private Worship of Believers in their whole Access unto God The Internal Glory and Dignity of this Worship must be referred unto its proper place which is Chap. 10. 19 20 21 22. Here I shall only mention some few things wherein its Excellency consists in opposition unto the defects of that under the Law on the account whereof it is Constitutive of that Evangelical Perfection whereof we treat 1. It is Spiritual which is the Subject of the Apostle's Discourse 2 Cor. 3. 6 7 8 9 c. And it is so on a two-fold Account 1. In that it is suited unto the Nature of God so as that thereby he is glorified as God For God is a Spirit and will be Worshipped in Spirit which our Saviour asserts to belong unto the Gospel-state in opposition unto all the most glorious Carnal Ordinances and Institutions of the Law John 4. 21 22 23. So is it opposed unto the old Worship as it was Carnal It was that which in and by it self answered not the Nature of God though Commanded for a Season See Psal. 50. ver 8 9 10 11 12 13 14. 2. Because it is performed meerly by the Aids Supplies and Assistances of the Spirit as it hath been at large proved elsewhere 2. It is easie and gentle in opposition unto the Burden and insupportable Yoke of the Old Institutions and Ordinances That so are all the Commands of Christ unto Believers the whole System of his Precepts whether for Moral Obedience or Worship himself declares Take my Yoke upon you saith he and learn of me for I am meek and lowly in Heart and ye shall find Rest unto your Souls for my Yoke is easie and my Burden is light Mat. 11. 29 30. So the Apostle tells us that his Commandments are not grievous 1 John 5. 3. But yet concerning this Ease of Gospel-worship some things must be observed 1. As to the Persons unto whom it is so easie and pleasant and it is so only unto them who being weary and heavy laden do come unto Christ that they may have Rest and do learn of him that is unto convinced humbled converted Sinners that do Believe in him Unto all other who on meer Convictions or by other means do take it upon them it proves an insupportable Burden and that which they cannot endure to be obliged unto Hence the Generality of Men although Professing the Christian Religion are quickly weary of Evangelical worship and do find out endless Inventions of their own wherewith they are better satisfied in their Divine Services Therefore have they multiplyed Ceremonies fond Superstitions and down-right Idolatries which they prefer before the Purity and Simplicity of the VVorship of the Gospel as it is in the Church of Rome And the Reason hereof is that Enmity which is in their Minds against the Spiritual things represented and exhibited in that VVorship For there being so near an Alliance between those things and this VVorship they that hate the one cannot but despise the other Men of unspiritual Minds cannot delight in Spiritual VVorship It is therefore 2. Easie unto Believers on the Account of that Principle wherewith they are acted in all Divine things This is the New Nature or New Creature in them wherein their Spiritual life doth consist By this they delight in all Spiritual things in the inner Man because they are cognate and suitable thereunto Weariness may be upon the Flesh but the Spirit will be willing For as the Principle of Corrupted Nature goeth out with delight and vehemency unto Objects that are unto its Satisfaction and unto all the means of its Conjunction unto them and Union with them so the Principle of Grace in the Heart of Believers is carried with Delight and Fervency unto those Spiritual things which are its proper object and therewithal unto the ways and means of Conjunction with them and Union unto them And this is the proper Life and Effect of Evangelical VVorship It is the means whereby Grace in the Soul is conjoyned and united unto Grace in the VVord and Promises which renders it easie and pleasant unto Believers so that they delight to be Exercised therein 3. The constant Aid they have in and for its performance if they be not wanting unto themselves doth entitle it unto this Property The Institution of Gospel-worship is accompanied with the Administration of the Spirit Isa. 59. 21. and he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 helpeth and assisteth in all the worship of it as was intimated before 4. The Benefit which they receive by it renders it easie and pleasant unto them For all the Ordinances of Evangelical-worship are of that Nature and appointed of God unto that End so as to excite increase and strengthen Grace in the worshippers as also to convey and exhibit a sense of the Love and Favour of God unto their Souls And in
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
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
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
I confess in their first Preaching to the Jews spake not of it expresly but left it to discover it self as an undeniable consequent of what they taught concerning the Lord Christ and the Righteousness of God in him This for some while many of them that Believed understood not and therefore were Zealous of the Law which God in his Patience and Forbearance did Graciously tolerate so as not to impute it unto them It was indeed great Darkness and manifold Prejudices that hindred the Believing Jews from seeing the necessary consequence unto the Abolition of the Law from the Promulgation of the Gospel Yet this was God pleased to bear with them in that we might not be too fierce nor reflect with too much Severity on such as are not able in all things to receive the whole Truth as we desire they should 2. It was so by the Institution and Introduction of new Ordinances of Worship This was wholly inconsistent with the Law wherein it was expresly enacted that nothing should be added unto the Worship of God therein prescribed And if any such Addition was made by the Authority of God himself as was inconsistent with any thing before appointed it is evident that the whole Law was disanulled But a new Order a new entire System of Ordinances of Worship was declared in the Gospel Yea and those some of them especially as that of the Lords Supper utterly inconsistent with any Ordinances of the Law seeing it declares that to be done and past which they direct us unto as future and to come 3. There was a Determination made in the case by the Holy Ghost upon an occasion administred thereunto Those of the Apostles who Preached the Gospel unto the Gentiles had made no mention unto them of the Law of Moses as knowing that it was nailed unto the Cross of Christ and taken out of the way So were they brought unto the Faith and Obedience of the Gospel without any respect unto the Law as that wherein they were not concerned now it had received its Accomplishment But some of the Jews who Believed being yet perswaded that the Law was to be continued in force and its Observation imposed on all that were Proselyted by the Gospel occasion was given unto that Solemn Determination which was made by the Apostles through the Guidance of the Holy Ghost Acts 15. And the Substance of that Determination was this that the Gospel as Preached unto the Gentiles was not a way or means of Proselyting them unto Judaism but the bringing them unto a new Church-state by an Interest in the Promise and Covenant of Abraham given and made 430 Years before the giving of the Law VVhilst the Law stood in its force whoever was Proselyted unto the Truth he was so unto the Law and every Gentile that was Converted unto the true God was bound to be Circumcised and became obliged unto the whole Law But that being now disanulled it is Solemnly declared that the Gentiles Converted by the Gospel were under no obligation unto the Law of Moses but being received into the Covenant of Abraham were to be gathered into a new Church-state erected in and by the Lord Christ in the Gospel 4. As unto those of the Hebrews who yet would not understand these express Declarations of the ceasing of the Obligatory Power of the Law to put an end unto all Disputes about his will in this Matter God gave a dreadful 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Abolition unto it in the total final irrevocable Destruction of the City and Temple with all the Instruments and Vessels of its VVorship especially of the Priesthood and all that belonged thereunto Thus was the Law disanulled and thus was it declared so to be Obs. 1. It is a matter of the highest Nature and Importance to set up or take away to remove any thing from or change any thing in the Worship of God Unless the Authority of God interpose and be manifested so to do there is nothing for Conscience to rest in in these things And 2. The Revelation of the Will of God in things relating unto his Worship is very difficultly received where the minds of Men are prepossessed with Prejudices and Traditions Notwithstanding all those ways whereby God had revealed his mind concerning the Abolition of the Mosaical Institutions yet these Hebrews could neither understand it nor receive it untill the whole Seat of its VVorship was destroyed and Consumed 3. The only Securing Principle in all things of this Nature is to preserve our Souls in an entire Subjection unto the Authority of Christ and unto his alone The Close of the Verse gives an especial Reason of the disanulling or abrogation of the Command taken from its own Nature and Efficacy For there is verily a disanulling of the Commandment going before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Adjective in the Neuter Gender put for a Substantive which is Emphatical as on the contrary it is so when the Substantive is put for the Adjective as 1 John 2. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is true and is not a lye that is mendax false or lying And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it s own is added to shew that the principal cause of disanulling the Law was taken from the Law it self I have proved before that the Commandment in this verse is of equal extent and signification with the Law in the next And the Law there doth evidently intend the whole Law in both the parts of it Moral and Ceremonial as it was given by Moses unto the Church of Israel And this whole Law is here charged by our Apostle with weakness and unprofitableness both which make a Law fit to be disanulled But it must be acknowledged that there is a Difficulty of no small Importance in the assignation of these Imperfections unto the Law For this Law was given by God himself And how can it be supposed that the Good and Holy God should prescribe such a Law unto his People as was always weak and unprofitable From this and the like considerations the Blasphemous Manichees denyed that the Good God was the Author of the Old Testament and the Jews continue still upon it to reject the Gospel as not allowing the least Imperfection in the law but equalling it almost with God himself VVe must therefore consider in what sense the Apostle ascribes these Properties unto the Law 1. Some seek for a Solution of this Difficulty from Ezek. 20. ver 11. compared with ver 25. Ver. 11. God saith That I gave them my Statutes and shewed them my Judgments which if a Man do he shall live in them But ver 25. I gave them also Statutes that were not Good and Judgments whereby they should not live The first sort of Laws they say were the Decalogue with those other Judgments that accompanied it which were given unto the People as Gods Covenant before they broke it by making the Golden Calf These
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
And we may hence observe 1. The Introduction into the Church of what is better and more full of Grace in the same kind with what went before doth disanul what so preceded but the bringing in of that which is not better which doth not communicate more Grace doth not do so Thus our Apostle expresly disputes that the bringing in of the Law 400 years after the giving of the Promise did not evacuate or any way enervate the Promise And the Sole Reason hereof was because the Promise had more Grace and Priviledge in it than the Law had But here the bringing in of another Priesthood because it was filled with more effectual Grace and mercy utterly disanulled that which was instituted before And as we may hence learn the care and kindness of God unto the Church so also our own Duty in adhering with constant Obedience unto the Institutions of Christ. For this must be so untill something else more full of Grace and Wisedom then they are be appointed of God in the Church And indeed this is that which is pretended by those by whom they are rejected For they tell us that the Ordinances of the Gospel are weak and unprofitable and are disanulled by that Dispensation of the Spirit which hath ensued after them But the Truth is to fancy a Dispensation of the Spirit without against or above the Ordinances of Christ who alone doth dispense him and that in the ways of his own Appointment is to renounce the whole Gospel 2. If God would disanul every thing that was weak and unprofitable in his Service though originally of his own Appointment because it was not exhibitive of the Grace he intended he will much more condemn any thing of the same kind that is invented by men I could never yet understand why God should abolish those Ordinances of worship which himself had appointed because they were weak and approve of such as men should find out of themselves which cannot have the least Efficacy or signification towards Spiritual Ends Such as are multiplyed in the Papacy 3. It is in vain for any men to look for that from the Law now it is abolished which it could not effect in its best estate and what that is the Apostle declares in the next Verse VER 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non enim aliquid that is Nihil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfecit finished perfected Vul. Lat. ad perfectum adduxit Rhem. brought to Perfection Bez. consummavit Others Sanctificavit Of the use of this Word we have spoken before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but for it or in its stead there entred an Hope which is better than it Beza Superintroducta spes potior 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Supraintroductio or Postintroductio the bringing in of one thing after another Some supply erat here and read the words sed erat Introductio ad spem potiorem or spei melioris 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proximamus ad Deum Vul. Lat. Appropinquamus Deo VER 19. For the Law made nothing Perfect but the bringing in of a better Hope whereby we draw nigh unto God The Disanulling or Abolition of the Law was laid down in the precedent verse as a necessary consequent of its being weak and unprofitable For when a Law hath been tried and it is found liable unto this Charge it is equal and even necessary that it should be disanulled if the End aimed at be necessary to be attained and there be any thing else to be substituted in its Room whereby it may so be This therefore the Apostle declares in this Verse giving the Reasons in particular of what he had before asserted in general So the Causal Connexion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For doth intimate And 1. He gives an especial Instance wherein it was evident that the Law was weak and unprofitable 2. He declares what was to be introduced in the Room thereof which would attain and effect the end which the Law could not reach unto by Reason of its weakness 3. He expresseth what that End was The first he doth in those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the Law made nothing perfect The subject spoken of is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Law that is the whole System of Mosaical Ordinances as it was the Covenant which God made with the People in Horeb. For the Apostle takes the Commandment and the Law for the same in this Chapter and the Covenant in the next for the same with them both And he treats of them principally in the instance of the Levitical Priesthood partly because the whole Administration of the Law depended thereon and partly because it was the Introduction of another Priesthood whereby the whole was disanulled Of this Law Commandement or Covenant it is said that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it made nothing perfect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nothing for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no man say expositors generally it made no man perfect So the Neuter is put for the Masculine So it is in those words of our Saviour Joh. 6. 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All that the Father giveth me cometh unto me that is every one So is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as here put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 63. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Flesh profiteth nothing that is say some no man But I am not satisfyed with this Exposition but rather judge that the Apostle did properly express his Intention It made nothing that is none of the things which we treat about perfect It did not make the Church state perfect it did not make the worship of God perfect it did not perfect the Promises given unto Abraham in their Accomplishment it did not make a perfect Covenant between God and man it had a shaddow an obscure Representation of all these things but it made nothing perfect What the Apostle intends by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so consequently by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place we have discoursed at large before on ver 11. So that we shall not here again insist upon it But it may be enquired why if the Law made nothing perfect it was instituted or given by God himself He had designed a state of Perfection unto the Church and seeing the Law could not effect it nay seeing it could not be introduced whilst the Law was in force unto what end served the giving of this Law Ans. This doubt was in part solved before when we shewed the Ends for which the Law was given although it was weak and unprofitable as unto some other But yet there are some other Reasons to be pleaded to represent the Beauty and Order of this Dispensation For 1. In all these things the Soveraignty of God is to be submitted unto And unto humble Souls there is beauty in divine Soveraignty When the Lord Jesus rejoyced
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
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
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
〈◊〉 〈◊〉 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
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
the other 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 According to their Pattern or the Pattern of them the Apostle renders by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only according to the Pattern which comes all to one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bind and it is used for a prepared Pattern or similitude that any thing is to be framed unto So whereas the Apostle renders it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he intends 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such a Type or Pattern as other things are to be framed by and not that which is the effigies or Representation of somewhat else 2. The Connexion of these words with the preceding Discourse which gives us the general Design of the Apostle is nextly to be considered He had before intimated two things 1. That the High Priests according to the Law did not Minister the Heavenly things 2. That the Lord Christ alone did so whence he concludes his Dignity and Preeminence above them which is the Argument he hath in hand Both these he confirmes in these words For he confines their Ministry unto the Types of Heavenly things exclusively unto the Heavenly things themselves And by shewing as in the verse preceding that if Christ had been to continue on the Earth he could not have been a Priest he manifests that he alone was to administer those Heavenly things 3. The Argument in general whereby the Apostle proves that they served unto the example and shaddow of Heavenly things that is only so and no more is taken from the words of God to Moses And the force of the Argument is evident For God in those words declares that there was something above and beyond that material Tabernacle which was prescribed unto him For he shewed him either an Original or an Exemplar in the Top of the Mount which what he was to do below did but shaddow and represent And therefore they who ministred in what he was to make could serve only therein to be the example and shadow of Heavenly things This therefore is the Apostles Argument from this Testimony If God shewed unto Moses on the Top of the Mount that which was Heavenly and he was to make an example or shaddow of it then they that ministred therein served only unto the example and shaddow of Heavenly things In the words may be observed 1. The Persons spoken of who 2. What is ascribed unto them they serve 3. The Limitation of that service wherein there is 1. The present immediate Object of it an example and shadow 2. The ultimate things intended Heavenly things 4. The Proof of the whole Assertion from the words of God to Moses wherein there is 1. The manner of the instruction given him he was warned of God 2. The instruction or warning it self see that thou make c. 1. There is the Persons spoken of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who It refers unto the Priests mentioned ver 4. Seeing there are Priests that offer Gifts who But although that expression comprized the whole order of Levitical Priests yet it refers in particular unto the High Priests verse 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every High Priest Which High Priests 2. What is ascribed unto them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do serve The general signification of the English word to serve is not intended as any thing doth serve for an end or one Person serves another For it is a sacred word and signifies only to minister in sacred worship and service as the Syriacke Translation renders it And in partiticular it respects here all the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Ordinances of Divine Service which were appointed under the first Tabernacle Chap. 9. 1. They do serve They do according unto the Law officiate in sacred things That is they did so de jure in their first Institution and continued de facto so to do still And the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is applied both unto the inward spiritual and outward instituted holy worship of God See Matth. 4. 10. Act. 7. 7. Rom. 1. 9. It respects therefore all that the High Priests did or had to do in the worship of God in the Tabernacle or Temple 3. The Limitation of their sacred service is that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to an example and shadow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Specimen of any thing that whereby any thing is manifested by a Part or Instance It is used in the New Testament only Jude 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are set forth for an example speaking of Sodom and Gomorrah or a particular Instance of what would be Gods dealing with provoking sinners at the last day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is framed of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is but once used in the New Testament Col. 2. 15. where we render it to make a shew that is a Representation of what was done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word here used is an example shewing or declaring any thing in a way of instance Joh. 13. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have given you an example saith our Saviour when he had washed his Disciples feet that is shewed you in what I have done what you ought to do also So Jam. 5. 10. Take my Brethren the Prophets for an example But whereas principally and commonly examples are Patterns of other things that which they are to be conformed unto as in the places cited Joh. 13. 15. Jam. 5. 10 this cannot be the sense of it in this Place For the Heavenly things were not framed and fashioned after the example of these but on the contrary Wherefore examples are of two sorts Effigiantia and Effigiata that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as other things are framed by or such as are framed by other things In this latter sense it is here used and I would chuse to render it by a Resemblance It is less then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 simile quiddam an obscure Representation Hence it is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the shaddow Some suppose a shaddow is taken artificially and opposed unto an express Image or compleat delineation of any thing by a similitude taken from the first lines and shaddows of any thing that is afterwards to be drawn to the life and so they say it is used Chap. 10. 1. The Law had only a shadow of good things to come and not the express Image of the things themselves But properly it is taken naturally and opposed unto a Body or Substance Col. 2. 17. Which things have a shadow of things to come but the Body is Christ. It is indifferent in whether sense we here take the word for what is affirmed is true in both If we take it in the first way it intends that obscure delineation of Heavenly mysteries which was in the legal Institutions They did represent and teach them and so were taught and represented
unto Grace and Glory we may see the pattern and example of our own For if it was not upon the consideration or foresight of the obedience of the Humane Nature of Christ that he was predestinated and chosen unto the grace of the Hypostatical Union with the Ministry and Glory which depended thereon but of the meer Sovereign Grace of God how much less could a foresight of any thing in us be the cause why God should chuse us in him before the foundation of the world unto grace and glory 4. The Quality of this Ministry thus obtained as unto a comparative excellency is also expressed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more excellent The word is used only in this Epistle in this sense Chap. 1. 4. and in this place The original word denotes only a difference from other things but in the comparative degree as here used it signifies a Difference with a Preference or a comparative excellency The Ministry of the Levitical Priests was good and useful in its time and season This of our Lord Jesus Christ so differed from it as to be better than it and more excellent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And 5. There is added hereunto the Degree of this Preheminence so far as it is intended in this place and the present Argument in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by how much So much more excellent by how much The excellency of his Ministry above that of the Levitical Priests bears proportion with the excellency of the Covenant whereof he was the Mediator above the Old Covenant wherein they administred whereof afterwards So have we explained the Apostles Assertion concerning the excellency of the Ministry of Christ. And herewith he closeth his Discourse which he had so long engaged in about the Preheminence of Christ in his Office above the High Priests of old And indeed this being the very hinge whereon his whole Controversie with the Jews did depend he could not give it too much evidence nor too full a confirmation And as unto what concerns our selves at present we are taught thereby That Ob. It is our Duty and our Safety to acquiesce universally and obsolutely in the Ministry of Jesus Christ. That which he was so designed unto in the infinite wisdom and grace of God that which he was so furnished for the discharge of by the communication of the Spirit unto him in all fulness that which all other Priesthoods were removed to make way for must needs be sufficient and effectual for all the ends unto which it is designed It may be said this is that which all men do all that are called Christians do fully acquiesce in the Ministry of Jesus Christ. But if it be so why do we hear the bleating of another sort of Cattel What mean those other Priests and reiterated Sacrifices which make up the Worship of the Church of Rome If they rest in the Ministry of Christ why do they appoint one of their own to do the same things that he hath done namely to offer Sacrifice unto God The Proof of this Assertion lies in the latter part of these words By how much he was the Mediator of a better Covenant established on better Promises The words are so disposed that some think the Apostle intends not to prove the excellency of the Covenant from the excellency of his Ministry therein But the other sense is more suited unto the scope of the place and the nature of the Argument which the Apostle presseth the Hebrews withal For on supposition that there was indeed another and that a better Covenant to be introduced and established than that which the Levitical Priests served in which they could not deny it plainly follows that he on whose Ministry the dispensation of that Covenant did depend must of necessity be more excellent in that Ministry than they who appertained unto that Covenant which was to be abolished However it may be granted that these things do mutually testifie unto and illustrate one another Such as the Priest is such is the Covenant such as the Covenant is in dignity such is the Priest also In the words there are three things observable 1. What is in general ascribed unto Christ declaring the nature of his Ministry He was a Mediator 2. The Determination of his Mediatory Office unto the New Covenant Of a better Covenant 3. The Proof or Demonstration of the nature of his Covenant as unto its excellency It was established on better Promises 1. His Office is that of a Mediator 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that interposed between God and man for the doing of all those things whereby a Covenant might be established between them and made effectual Schlictingius on the place gives this description of a Mediator Mediatorem faederis esse nihil aliud est quam Dei esse interpretem internuntium in faedere cum hominibus pangendo per quem scilicet Deus voluntatem suam hominibus declaret illi vicissim divinae voluntatis notitid instructi ad Deum accedant cumque eo reconciliati pacem in posterum colant And Grotius speaks much unto the same purpose But this Description of a Mediator is wholly applicable unto Moses and suited unto his Office in giving of the Law see Exod. 20. 19. Deut. 15. 27 28. What is said by them doth indeed immediately belong unto the Mediatory Office of Christ but it is not confined thereunto yea it is exclusive of the principal parts of his Mediation And whereas there is nothing in it but what belongs unto the Prophetical Office of Christ which the Apostle here doth not principally intend it is most improperly applied as a Description of such a Mediator as he doth intend And therefore when he comes afterwards to declare in particular what belonged unto such a Mediator of the Covenant as he designed he expresly placeth it in his Death for the redemption of transgressions Chap. 9. 15. affirming that for that cause he was a Mediator But hereof there is nothing at all in the Description they give us of this Office But this the Apostle doth in his elsewhere 1 Tim. 2. 5 6. There is one God and one Mediator between God and man the Man Christ Jesus who gave himself a ransom for all The principal part of his Mediation consisted in the giving himself a ransom or a price of redemption for the whole Church Wherefore this Description of a Mediator of the New Testament is feigned only to exclude his satisfaction or his offering himself unto God in his death and blood-shedding with the atonement made thereby The Lord Christ then in his Ministry is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Mediator of the Covenant in the same sense as he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Surety whereof see the Exposition on Chap. 7. 22. He is in the New Covenant the Mediator the Surety the Priest the Sacrifice all in his own Person The ignorance and want of a due consideration hereof
speaking of this former Covenant he says it was become old and so ready to disappear Wherefore it is not the Covenant of Works made with Adam that is intended when this other is said to be a better Covenant Secondly There were other faederal Transactions between God and the Church before the giving of the Law on Mount Sinai Two of them there were into which all the rest were resolved 1. The first Promise given unto our first Parents immediately after the Fall This had in it the nature of a Covenant grounded on a Promise of Grace and requiring Obedience in all that received the Promise 2. The Promise given and sworn unto Abraham which is expresly called the Covenant of God and had the whole nature of a Covenant in it with a solemn outward Seal appointed for its confirmation and establishment Hereof we have treated at large on the Sixth Chapter Neither of these nor any Transaction between God and man that may be reduced unto them as Explanations Renovations or Confirmations of them are the first Covenant here intended For they are not only consistent with the New Covenant so as that there was no necessity to remove them out of the way for its Introduction but did indeed contain in them the essence and nature of it and so were confirmed therein Hence the Lord Christ himself is said to be a Minister of the Circumcision for the Truth of God to confirm the Promises made to the Fathers Rom. 15. 8. As he was the Mediator of the New Covenant he was so far from taking off from or abolishing those Promises that it belonged unto his Office to confirm them Wherefore 3. The other Covenant or Testament here supposed whereunto that whereof the Lord Christ was the Mediator is preferred is none other but that which God made with the People of Israel on Mount Sinai So it is expresly affirmed ver 9. The Covenant which I made with your Fathers in the day I took them by the hand to lead them out of the Land of Egypt This was that Covenant which had all the Institutions of Worship annexed unto it Chap. 9. 1 2 3. whereof we must treat afterwards more at large With respect hereunto it is that the Lord Christ is said to be the Mediator of a better Covenant that is of another distinct from it and more excellent It remains unto the Exposition of the words that we enquire what was this Covenant whereof our Lord Christ was the Mediator and what is here affirmed of it This can be no other in general but that which we call the Covenant of Grace And it is so called in opposition unto that of Works which was made with us in Adam For these two Grace and Works do divide the ways of our Relation unto God being diametrically opposite and every way inconsistent Rom. 11. 6. Of this Covenant the Lord Christ was the Mediator from the foundation of the world namely from the giving of the first Promise Rev. 13. 8. For it was given on his Interposition and all the benefits of it depended on his future actual Mediation But here ariseth the first difficulty of the Context and that in two things For 1 If this Covenant of Grace was made from the Beginning and that the Lord Christ was the Mediator of it from the first then where is the priviledge of the Gospel state in opposition unto the Law by vertue of this Covenant seeing that under the Law also the Lord Christ was the Mediator of that Covenant which was from the Beginning 2 If it be the Covenant of Grace which is intended and that be opposed unto the Covenant of Works made with Adam then the other Covenant must be that Covenant of Works so made with Adam which we have before disproved The Answer hereunto is in the word here used by the Apostle concerning this New Coxenant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose meaning we must inquire into I say therefore that the Apostle doth not here consider the New Covenant absolutely and as it was virtually administred from the foundation of the world in the way of a Promise For as such it was consistent with that Covenant made with the people in Sinai And the Apostle proves expresly that the renovation of it made unto Abraham was no way abrogated by the giving of the Law Gal. 3. 17. There was no interruption of its administration made by the introduction of the Law But he treats of such an establishment of the New Covenant as wherewith the old Covenant made at Sinai was absolutely inconsistent and which was therefore to be removed out of the way Wherefore he considers it here as it was actually compleated so as to bring along with it all the Ordinances of Worship which are proper unto it the dispensation of the Spirit in them and all the spiritual Priviledges wherewith they are accompanied It is now so brought in as to become the entire Rule of the Churches Faith Obedience and Worship in all things This is the meaning of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 established say we But it is reduced into a fixed state of a Law or Ordinance All the Obedience required in it all the Worship appointed by it all the Priviledges exhibited in it and the Grace administred with them are all given for a Statute Law and Ordinance unto the Church That which before lay hid in Promises in many things obscure the principal Mysteries of it being a Secret hid in God himself was now brought to light and that Covenant which had invisibly in the way of a Promise put forth its efficacy under Types and Shadows was now solemnly sealed ratified and confirmed in the Death and Resurrection of Christ. It had before the confirmation of a Promise which is an Oath it had not the confirmation of a Covenant which is blood That which before had no visible outward Worship proper and peculiar unto it is now made the only Rule and Instrument of Worship unto the whole Church nothing being to be admitted therein but what belongs unto it and is appointed by it This the Apostle intends by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the legal establishment of the New Covenant with all the Ordinances of its Worship Hereon the other Covenant was disannulled and removed and not only the Covenant itself but all that System of Sacred Worship whereby it was administred This was not done by the making of the Covenant at first Yeal all this was superinduced into the Covenant as given out in a Promise and was consistent therewith When the New Covenant was given out only in the way of a Promise it did not introduce a Worship and Priviledges expressive of it Wherefore it was consistent with a form of Worship Rites and Ceremonies and those composed into a yoke of Bondage which belonged not unto it And as these being added after its giving did not overthrow its nature as a Promise so they were inconsistent with it when it was compleated
if it did neither abrogate the first Covenant of Works and come in the room thereof nor disannul the Promise made unto Abraham then unto what end did it serve or what benefit did the Church receive thereby I answer 1. There hath been with respect unto Gods dealing with the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a certain dispensation and disposition of times and seasons reserved unto the sovereign will and pleasure of God Hence from the beginning he revealed himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as seemed good unto him Chap. 1. 1. And this Dispensation of times had a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fulness assigned unto it wherein all things namely that belong unto the Revelation and Communication of God unto the Church should come to their height and have as it were the last hand given unto them This was in the sending of Christ as the Apostle declares Eph. 1. 10. That in the dispensation of the fulness of times he might bring all unto an Head in Christ. Until this season came God dealt variously with the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in manifold or various wisdom according as he saw it needful and useful for it in that season which it was to pass through before the fulness of times came Of this nature was his entrance into the Covenant with the Church at Sinai the Reasons whereof we shall immediately inquire into In the mean time if we had no other Answer to this Enquiry but only this that in the order of the disposal or dispensation of the seasons of the Church before the fulness of times came God in his manifold wisdom saw it necessary for the then present state of the Church in that season we may well acquiesce therein But 2. The Apostle acquaints us in general with the ends of this dispensation of God Gal. 3. 19 20 21 22 23 24. Wherefore then serveth the Law it was added because of transgressions till the seed should come to whom the Promise was made and it was ordained by Angels in the hand of a Mediator Now a Mediator is not of one but God is one Is the Law then against the Promises of God God forbid for if there had been a Law given which could have given Life verily Righteousness should have been by the Law But the Scripture hath concluded all under sin that the Promise by Faith of Jesus Christ might be given to them that believe But before Faith came we were kept under the Law shut up unto the Faith which should afterwards be revealed Wherefore the Law was our Schoolmaster to bring us unto Christ that we might be justified by Faith Much light might be given unto the mind of the Holy Ghost in these words and that in things not commonly discerned by Expositors if we should divert unto the opening of them I will at present only mark from them what is unto our present purpose There is a double Enquiry made by the Apostle with respect unto the Law or the Covenant of Sinai 1 Unto what end in general it served 2 Whether it were not contrary to the Promise of God Unto both these the Apostle answereth from the Nature Office and Work of that Covenant For there were as hath been declared two things in it First A Revival and Representation of the first Covenant of Works with its Sanction and Curse Secondly A direction of the Church unto the Accomplishment of the Promise From these two doth the Apostle frame his Answer unto the double Enquiry laid down And unto the first Enquiry Unto what end it served he answers it was added because of transgressions The Promise being given there seems to have been no need of it why then was it added to it at that season it was added because of transgressions The fulness of time was not yet come wherein the Promise was to be fulfilled accomplished and established as the onely Covenant wherein the Church was to walk with God or the Seed was not yet come as the Apostle here speaks to whom the Promise was made In the mean time some order must be taken about sin and transgression that all the order of things appointed of God were not overflowed by them And this was done two ways by the Law 1 By reviving the Commands of the Covenant of Works with the sanction of Death it put an awe on the minds of men and set bounds unto their lusts that they should not dare to run forth into that excess which they were naturally inclined unto It was therefore added because of transgressions that in the declaration of Gods severity against them some Bounds might be fixed unto them for the knowledge of Sin is by the Law 2 To shut up Unbelievers and such as would not seek for Righteousness Life and Salvation by the Promise under the Power of the Covenant of Works and Curse attending it It concluded or shut up all under sin saith the Apostle ver 20. This was the end of the Law for this end was it added as it gave a revival unto the Covenant of Works Unto the second Enquiry which ariseth out of this Supposition namely That the Law did convince of sin and condemn for sin which is whether it be not then contrary to the grace of God The Apostle in like manner returns a double Answer taken from the second use of the Law before insisted on with respect unto the Promise And First He says that although the Law doth thus rebuke sin convince of sin and condemn for sin so setting bounds unto Transgressions and Transgressors yet did God never intend it as a means to give Life and Righteousness nor was it able so to do The end of the Promise was to give Righteousness Justification and Salvation all by Christ to whom and concerning whom it was made But this was not the end for which the Law was revived in the Covenant of Sinai For although in itself it requires a perfect Righteousness and gives a Promise of Life thereon He that doth these things he shall live in them yet it could give neither Righteousness nor Life unto any in the state of sin see Rom. 8. 3. Chap. 10. 4. Wherefore the Promise and the Law having divers ends they are not contrary to one another Secondly Saith he The Law had a great respect unto the Promise and was given of God for this very end that it might lead and direct men unto Christ which is sufficient to answer the Question proposed at the beginning of this Discourse about the ends of this Covenant and the advantage which the Church received thereby What hath been spoken may suffice to declare the Nature of this Covenant in general and two things do here evidently follow wherein the substance of the whole Truth contended for by the Apostle doth consist 1. That whil'st the Covenant of Grace was contained and proposed only in the Promise before it was solemnly confirmed in the Blood and Sacrifice of Christ and
first Covenant was Moses It was ordained by Angels in the hand of a Mediator Gal. 3. 19. And this was no other but Moses who was a Servant in the House of God Hebr. 3. 6. And he was a Mediator as designed of God so chosen of the people in that dread and consternation which befell them upon the terrible promulgation of the Law For they saw that they could no way bear the immediate presence of God nor treat with him in their own persons Wherefore they desired that there might be an Internuntius a Mediator between God and them and that Moses might be the person Deut. 5. 25 26 27. But the Mediator of the New Covenant is the Son of God himself For there is one God and one Mediator between God and man the man Christ Jesus who gave himself a ransom for all 1 Tim. 2. 4 5. He who is the Son and the Lord over his own House graciously undertook in his own Person to be the Mediator of this Covenant and herein it is unspeakably preferred before the Old Covenant 5. They differ in their subject matter both as unto Precepts and Promises the advantage being still on the part of the New Covenant For 1 The Old Covenant in the preceptive part of it renewed the Command of the Covenant of Works and that on their original terms Sin it forbad that is all and every sin in matter and manner on the pain of death and gave the promise of life unto perfect sinless obedience only Whence the Decalogue itself which is a Transcript of the Law of Works is called the Covenant Exod. 34. 28. And besides this as we observed before it had other Precepts innumerable accommodated unto the present condition of the People and imposed on them with rigor But in the New Covenant the very first thing that is proposed is the accomplishment and establishment of the Covenant of Works both as unto its Commands and Sanction in the obedience and suffering of the Mediator Hereon the Commands of it as unto the obedience of the Covenanters are not grievous the yoke of Christ being easie and his burden light 2. The Old Testament absolutely considered had 1 No promise of grace to communicate spiritual strength or to assist us in obedience nor 2 Any of eternal life no otherwise but as it was contained in the promise of the Covenant of Works The man that doth these things shall live in them and 3 Had promises of temporal things in the Land of Canaan inseparable from it In the New Covenant all things are otherwise as will be declared in the Exposition of the ensuing Verses 6. They differ and that principally in the manner of their Dedication and Sanction This is that which gives any thing the formal nature of a Covenant or Testament There may be a Promise there may be an Agreement in general which hath not the formal nature of a Covenant or Testament and such was the Covenant of Grace before the death of Christ. But it is the solemnity and manner of the Confirmation Dedication and Sanction of any Promise or Agreement that gives it the formal nature of a Covenant or Testament And this is by a Sacrifice wherein there is both Bloodshedding and Death ensuing thereon Now this in the confirmation of the Old Covenant was only the Sacrifice of Beasts whose blood was sprinkled on all the People Exod. 24. 5 6 7 8 9. But the New Testament was solemnly confirmed by the Sacrifice and Blood of Christ himself Zech. 9. 11. Hebr. 10. 29. Chap. 13. 20. And the Lord Christ dying as the Mediator and Surety of the Covenant he purchased all good things for the Church and as a Testator bequeathed them unto it Hence he says of the Sacramental Cup that it is the New Testament in his Blood or the Pledge of his bequeathing unto the Church all the Promises and Mercies of the Covenant which is the New Testament or the disposition of his Goods unto his Children But because the Apostle expresly handleth this difference between these two Covenants Chap. 9. v. 18 19. we must thither refer the full consideration of it 7. They differ in the Priests that were to officiate before God in the behalf of the People In the Old Covenant Aaron and his Posterity alone were to discharge that Office in the New the Son of God himself is the only Priest of the Church This difference with the advantage of the Gospel state thereon we have handled at large in the Exposition of the Chapter foregoing 8. They differ in the Sacrifices whereon the Peace and Reconciliation with God which is tendred in them doth depend And this also must be spoken unto in the ensuing Chapter if God permit 9. They differ in the way and manner of their solemn writing or enrollment All Covenants were of old solemnly written in Tables of Brass or Stone where they might be faithfully preserved for the use of the Parties concerned So the Old Covenant as to the principal fundamental part of it was engraven in Tables of Stone which were kept in the Ark Exod. 31. 18. Deut. 9. 10. 2 Cor. 3. 7. And God did so order it in his Providence that the first draught of them should be broken to intimate that the Covenant contained in them was not everlasting nor unalterable But the New Covenant is written in the fleshly Tables of the hearts of them that do believe 2 Cor. 3. 3. Jer. 31. 33. 10. They differ in their ends The principal end of the first Covenant was to discover sin to condemn it and to set Bounds unto it So saith the Apostle It was added because of transgressions And this it did several ways 1 By Conviction for the knowledge of sin is by the Law it convinced sinners and caused every mouth to be stopped before God 2 By condemning the Sinner in an application of the Sanction of the Law unto his Conscience 3 By the judgments and punishments wherewith on all occasions it was accompanied In all it manifested and represented the justice and severity of God The end of the New Covenant is to declare the love grace and mercy of God and therewith to give Repentance Remission of Sin and Life Eternal 11. They differed in their effects For the first Covenant being the ministration of death and condemnation it brought the minds and spirits of them that were under it into servitude and bondage whereas spiritual liberty is the immediate effect of the New Testament And there is no one thing wherein the Spirit of God doth more frequently give us an account of the difference between these two Covenants than this of the liberty of the one and the bondage of the other see Rom. 8. 15. 2 Cor. 3. 17. Gal. 4. 1 2 3 4 24 25 30 31. Heb. 2. 14 15. This therefore we must a little explain Wherefore the bondage which was the effect of the Old Covenant arose from several causes concurring unto the effecting of it 1.
Law of God written in their hearts and their sins pardoned according unto the promise of it as the People of old were brought into the Land of Canaan by vertue of the Covenant made with Abraham These are the true Israel and Judah prevailing with God and confessing unto his Name Obs. The Covenant of Grace in Christ is made only with the Israel of God the Church of the Elect. For by the making of this Covenant with any the effectual communication of the grace of it unto them is principally intended Nor can that Covenant be said to be made absolutely with any but those whose sins are pardoned by vertue thereof and in whose hearts the Law of God is written which are the express Promises of it And it was with respect unto those of this sort among that People that the Covenant was promised to be made with them See Rom. 9. 24 25 26 27 28 29 30 31 32 33. Chap. 11. 7. But in respect of the outward dispensation of the Covenant it is extended beyond the effectual communication of the grace of it And in respect thereunto did the priviledge of the carnal Seed of Abraham lie 2. Those who are first and most advanced as unto outward Priviledges are oftentimes last and least advantaged by the grace and mercy of them Thus was it with these two Houses of Israel and Judah They had the Priviledge and Preeminence above all Nations of the World as unto the first tender and all the benefits of the outward dispensation of the Covenant yet though the number of them was as the sand of the Sea a remnant only was saved They came behind the Nations of the World as unto the grace of it And this by reason of their unbelief and the abuse of the Priviledges granted unto them Let not those therefore who now enjoy the greatest Priviledges be high-minded but fear 3. The manner of making this Covenant is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perficiam consummabo I will perfect or consummate In the Hebrew it is only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pangam feriam I will make but the Apostle renders it by this word to denote that this Covenant was at once perfected and consummate to the exclusion of all additions and alterations Perfection and unalterable establishment are the Properties of this Covenant An everlasting Covenant ordered in all things and sure 4. As unto its distinguishing Character it is called a New Covenant so it is with respect unto the Old Covenant made at Sinai Wherefore by this Covenant as here considered is not understood the promise of grace given unto Adam absolutely nor that unto Abraham which contained the substance and matter of it the grace exhibited in it but not the compleat Form of it as a Covenant For if it were only the Promise it could not be called a New Covenant with respect unto that made at Sinai For so it was before it absolutely 2500 years and in the person of Abraham 400 years at the least But it must be considered as before described in the establishment of it and its Law of spiritual Worship And so it was in time after that in Sinai 800 years Howbeit it may be called a New Covenant in other respects also As first because of its eminency So it is said of an eminent work of God Behold I work a new thing in the earth And its duration and continuance as that which shall never wax old is denoted thereby VER IX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the Quotation and Translation of these words out of the Prophet Jeremiah the Reader may consult the Exercitations in the first Volume Exercit. V. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Apostle in this place renders by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in this place onely the reason whereof we shall see afterwards 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which my Covenant they brake rescinded dissipated the Apostle renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And they continued not in my Covenant For not to abide faithful in Covenant is to break it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And I was an Husband unto them or rather a Lord over them in the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And I regarded them not On what reason and grounds the seeming alteration is made we shall enquire in the Exposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non secundum Testamentum secundum illud Testamentum and so the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not according unto that Testament others faedus and illud faedus Of the different Translation of this word by a Testament and a Covenant we have spoken before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which I gave quod feci which I made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Fathers for that is required to be joined to the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And therefore the Syriack omitting the Preposition turns the Verb into gave gave to the Fathers which is proper 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum Patribus eorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vulg non permanserunt others perstiterunt So the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they stood not they continued not Maneo is used to express stability in Promise and Covenants ut tu dicti Albani maneres and tu modo promissis maneas So is permaneo in officio in Armis in Amicitia to continue stedfast unto the end Wherefore it is as well so rendred as by persisto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is so used by Thycidydes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to abide firm and constant in Covenants And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is he who is firm stable constant in Promises and Engagements 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ego neglexi despexi neglectui habui Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I despised I neglected I rejected them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is curae non habeo negligo contemno a word denoting a casting out of care with contempt VER IX Not according to that Covenant which I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt because they continued not in my Covenant and I regarded them not saith the Lord. THE greatest and utmost mercies that God ever intended to communicate unto the Church and to bless it withall were enclosed in the New Covenant Nor doth the efficacy of the Mediation of Christ extend itself beyond the verge and compass thereof For he is onely the Mediator and Surety of this Covenant But now God had before made a Covenant with his People a good and holy Covenant it was such as was meet for God to prescribe and for them thankfully to accept of Yet notwithstanding all the Priviledges and Advantages of it it proved not so effectual but that multitudes of them with whom God made that Covenant were so far from obtaining the blessedness of Grace and Glory thereby as that they came short and were deprived of the temporal benefits that were included therein Wherefore as God
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
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
Christ reconciling the world unto himself And to this end the things ensuing may be observed 1. The Spring the Life and Soul of all this service was the Decalogue the ten words written in Tables of stone called the Tables of the Covenant This is the eternal unalterable rule of our Relation unto God as rational creatures capable of moral obedience and eternal rewards Hereunto all this service related as prefiguring the way whereby the Church might be freed from the guilt of its transgressions and obtain the accomplishment of it in them and for them For 1. It was given and prescribed unto the People and by them accepted as the Terms of Gods Covenant before any of these things were revealed or appointed Deut. 5. 27. Wherefore all these following institutions did only manifest how that Covenant should be complyed withal and fulfilled 2. It was written in Tables of stone and those renewed after they were broken before any of these things were prepared or erected Exod. 34. 1. God by the occasional breaking of the first Tables on the sin of the People declared that there was no keeping no fullfiling of that Covenant before the Provision made in these Ordinances was granted unto the People 3. The Ark was made and appointed for no other end but to preserve and keep these Tables of the Covenant or Testimony of God Exod. 25. 16. And it was hereon the great token and Pledge of the presence of God among the People wherein his glory dwelt among them So the wife of Phinehas the Priest made the dying confession of her faith she said the Glory is departed from Israel for the Ark of God is taken 1 Sam. 4. 22. Wherefore 4. All other things the whole Tabernacle with all the furniture Utensils and services of it were made and appointed to minister unto the Ark and when the Ark was removed from them they were of no use nor signification Wherefore when it was absent from the Tabernacle all the House of Israel lamented after the Lord 1 Sam. 7. 2. For the remaining Tabernacle was no longer unto them a Pledge of his presence And therefore when Solomon afterwards had finished all the Glorious work of the Temple with all that belonged unto it he assembled all the Elders of Israel and all the Heads of the Tribes the chief of the Fathers of the Children of Israel to bring the Ark of the Covenant into its place in the Temple 1. Kings 8. 1 2 3 4. Before this was done all that glorious and costly structure was of no sacred use This order of things doth sufficiently evidence that the Spring of all these services lay in the Tables of the Covenant 2. This Law as unto the substance of it was the only Law of creation the rule of the first Covenant of works For it contained the summe and substance of that obedience which is due unto God from all rational creatures made in his Image and nothing else It was the whole of what God designed in our creation unto his own Glory and our everlasting Blessedness What was in the Tables of stone was nothing but a transcript of what was written in the heart of man originally and which is returned thither again by the Grace of the new Covenant Ier. 32. 35. 2 Cor. 3. 3. 3. Although this Law as a Covenant was broken and disanulled by the entrance of sin and became insufficient as unto its first ends of the Justification and Salvation of the Church thereby Rom. 8. 3. Yet as a Law and Rule of obedience it was never disanulled nor would God suffer it to be Yea one principal design of God in Christ was that it might be fulfilled and established Matt. 5. 17 18. Rom. 3. 31. For to reject this Law or to abrogate it had been for God to have laid aside that Glory of his Holiness and Righteousness which in his infinite wisdom he designed therein Hence after it was again broken by the People as a Covenant he wrote it a second time himself in Tables of stone and caused it to be safely kept in the Ark as his perpetual Testimony That therefore which he taught the Church by in all this in the first place was that this Law was to be fulfilled and accomplished or they could have no advantage of or benefit by the Covenant 4. This Law was given unto the People with great dread and terrour Hereby were they taught and did learn that they were no way able of themselves to answer or stand before the holiness of God therein Hereon they desired that on the account thereof they might not appear immediately in the presence of God but that they might have a Mediator to transact all things between God and them Deut. 5. 22 23 24 25. 5. God himself by all ways declared that if he should deal with the People according unto the Tenor and Rigor of this Law they could not stand before Him Wherefore on all occasions he calls them to place their confidence not in their own Obedience thereunto but in his Mercy and Grace And that this was their Faith themselves professed on all occasions See Psal. 130. 3 4. Psal. 142. 3. 6. All this God instructed them in by those mystical Vessels of the most Holy Place For after the Tables were put into the Ark as under his Eye and in his presence he ordained that it should be covered with the Mercy-seat For hereby he did declare both that the Law was to be kept and fulfilled and yet that mercy should be extended unto them 7. This great mystery he instructed them in three ways 1. In that the Covering of the Ark was a Propitiatory a Mercy-Seat and that its use was to cover the Law in the Presence of God This was a great Instruction For if God should mark Iniquities according unto the Law who should stand 2. In that the Blood of Atonement for sin was brought into the Holy Place and sprinkled on the Mercy-seat Levit. 16. 14. And this was done seven times to denote the Perfection of the Reconciliation that was made And herein were they also taught that the covering of the Law by the Mercy-seat so as that Mercy and Pardon might be granted notwithstanding the sentence and curse of the Law was from the Atonement made for sin by the expiatory Sacrifice 3. By the cloud of Incense that covered both Ark and Mercy-seat testifying that God received from thence a savour of Rest Levit. 16. 13. 8. The Cherubims or Angels under that denomination were the Ministers of God in executing the curse and Punishment on man when after his sin he was driven out of the Garden of God Gen. 3. 24. Hence ensued a fear and dread of Angels on all mankind which they abused unto manifold superstitions But now to testifie that all things in Heaven and Earth should be reconciled and brought under one Head Ephes. 1. 10. There was a representation of their Ministry in this great mystery of the Law and
nor was there any constraint on Christ but he offered himself willingly through the eternal Spirit 2 She was to be had forth without the Camp ver 3. which the Apostle alludes unto Chap. 13. 11. representing Christ going out of the City unto his Suffering and Oblation 3 One did slay her before the face of the Priest and not the Priest himself So the hands of others Iews and Gentiles were used in the slaying of our Sacrifice 4 The Blood of the Heifer being slain was sprinkled by the Priest seven times directly before the Tabernacle of the Congregation ver 4. So is the whole Church purified by the sprinkling of the Blood of Christ. 5 The whole Heifer was to be burned in the sight of the Priest ver 5. So was whole Christ Soul and Body offered up to God in the fire of love kindled in him by the eternal Spirit 6 Cedar wood Hysop and Scarlet were to be cast into the midst of the burning of the Heifer ver 6. which were all used by God's Institution in the purification of the unclean or the sanctification and dedication of any thing unto sacred use to teach us that all spiritual vertue unto these ends really and eternally was contained in the one offering of Christ. 7 Both the Priest who sprinkled the Blood the men that slew the Heifer and he that burned her and he that gathered her ashes were all unclean until they were washed ver 7 8 9 10. So when Christ was made a Sin-offering all the legal Uncleannesses that is the Guilt of the Church were on him and he took them away But it is the use of this Ordinance which is principally intended The Ashes of this Heifer being burned was preserved that being mixed with pure water it might be sprinkled on persons who on any occasion were legally unclean Whoever was so was excluded from all the Solemn Worship of the Church Wherefore without this Ordinance the worship of God and the holy state of the Church could not have been continued For the means causes and ways of legal defilements among them were very many and some of them unavoidable In particular every Tent and House and all persons in them were defiled if any one died among them which could not but continually fall out in their Families Hereon they were excluded from the Tabernacle and Congregation and all Duties of the Solemn Worship of God until they were purified Had not therefore these Ashes which were to be mingled with living water been always preserved and in a readiness the whole worship of God must quickly have ceased amongst them It is so in the Church of Christ. The Spiritual Defilements which befal Believers are many and some of them unavoidable unto them whil'st they are in this world yea their Duties the best of them have defilements adhering unto them Were it not but that the Blood of Christ in its purifying vertue is in a continual readiness unto Faith that God therein had opened a Fountain for Sin and Uncleanness the Worship of the Church would not be acceptable unto him In a constant application thereunto doth the exercise of Faith much consist The nature and use of this Ordinance is farther described by its object the unclean 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is those that were made common All those who had a liberty of approach unto God in his Solemn Worship were so far sanctified that is separated and dedicated And such as were deprived of this priviledge were made common and so unclean The Unclean especially intended in the Institution were those who were defiled by the dead Every one that by any means touched a dead body whether dying naturally or slain whether in the house or field or did bear it or assist in the bearing of it or were in the Tent or House where it was were all defiled no such person was to come into the Congregation or near the Tabernacle But it is certain that many Offices about the dead are works of Humanity and Mercy which morally defile not Wherefore there was a peculiar reason of the constitution of this defilement and this severe Interdiction of them that were so defiled from Divine Worship And this was to represent unto the People the Curse of the Law whereof Death was the great visible effect The present Iews have this Notion that defilement by the dead arose from the poyson that is dropt into them that dye by the Angel of death whereof see our Exposition on Chap. 2. 14. The meaning of it is that Death came in by Sin from the poysonous temptation of the old Serpent and befel men by the Curse which took hold of them thereon But they have lost the understanding of their own Tradition This belonged unto the bondage under which it was the Will of God to keep that People that they should dread Death as an effect of the Curse of the Law and the fruit of Sin which is taken away in Christ Heb. 2. 14. 1 Cor. 15. 47. And these works which were unto them so full of defilement are now unto us accepted Duties of Piety and Mercy These and many others were excluded from an interest in the Solemn Worship of God upon ceremonial defilements And some vehemently contend that none were so excluded for moral defilements and it may be it is true for the matter is dubious But that it should thence follow that none under the Gospel should be so excluded for moral and spiritual Evils is a fond imagination Yea the Argument is firm that if God did so severely shut out from a participation in his Solemn Worship all those who were legally or ceremonially defiled much more is it his Will that those who live in spiritual or moral defilements should not approach unto him by the holy Ordinances of the Gospel The manner of the application of this purifying water was by sprinkling Being sprinkled or rather transitively sprinkling the unclean Not only the Act but the Efficacy of it is intended The manner of it is declared Numb 19. 17 18. The Ashes was kept by it self Where use was to be made of it it was to be mingled with clean living water water from the Spring The vertue was from the Ashes as it was the Ashes of the Heifer slain and burnt as a Sin-offering The water was used as the means of its application Being so mingled any clean person might dip a Bunch of Hysop see Psal. 51. 7. into it and sprinkle any thing or person that was defiled For it was not confined unto the Office of the Priest but was left unto every private person as is the continual application of the Blood of Christ. And this Rite of sprinkling was that alone in all Sacrifices whereby their continued efficacy unto Sanctification and Purification was expressed Thence is the Blood of Christ called the blood of sprinkling because of its efficacy unto our Sanctification as applied by Faith unto our Souls and Consciences The effect of
the things mentioned is that they sanctified unto the purifying of the flesh namely that those unto whom they were applied might be made Levitically clean be so freed from the carnal defilements as to have an admission unto the Solemn Worship of God and Society of the Church Sanctifieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the New Testament doth signifie for the most part to purifie and sanctifie internally and spiritually Sometimes it is used in the sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Old Testament to separate dedicate consecrate So is it by our Saviour Iohn 17. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And for them I sanctifie my self that is separate and dedicate my self to be a Sacrifice So is it here used Every defiled person was made common excluded from the priviledge of a right to draw nigh unto God in his Solemn Worship But in his Purification he was again separated to him and restored unto his sacred Right The word is of the singular number and seems only to respect the next Antecedent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Ashes of an Heifer But if so the Apostle mentions the Blood of Bulls and Goats without the ascription of any effect or efficacy thereunto This therefore is not likely as being the more Solemn Ordinance Wherefore the word is distinctly to be referred by a Zeugma unto the one and the other The whole effect of all the Sacrifices and Institutions of the Law is comprised in this word All the Sacrifices of Expiation and Ordinances of Purification had this effect and no more They sanctified unto the purifying of the flesh That is those who were legally defiled and were therefore excluded from an interest in the worship of God and were made obnoxious unto the curse of the Law thereon were so legally purified justified and cleansed by them as that they had free admission into the Society of the Church and the Solemn Worship thereof This they did this they were able to effect by vertue of Divine Institution This was the state of things under the Law when there was a Church-Purity Holiness and Sanctification to be obtained by the due observance of external Rites and Ordinances without internal purity or holiness Wherefore these things were in themselves of no worth nor value And as God himself doth often in the Prophets declare that meerly on their own account he had no regard unto them so by the Apostle they are called worldly carnal and beggarly Rudiments Why then it will be said did God appoint and ordain them Why did he oblige the People unto their observance I answer It was not at all on the account of their outward use and efficacy as unto the purifying of the flesh which as it was alone God always despised but it was because of the representation of good things to come which the wisdom of God had inlaid them withal With respect hereunto they were glorious and of exceeding advantage unto the Faith and Obedience of the Church This state of things is changed under the New Testament For now neither Circumcision availeth any thing nor Uncircumcision but a new Creature The thing signified namely internal Purity and Holiness is no less necessary unto a Right unto the Priviledges of the Gospel than the observance of these external Rites was unto the Priviledges of the Law Yet is there no countenance given hereby unto the impious opinion of some that God by the Law required only external Obedience without respect unto the inward spiritual part of it For although the Rites and Sacrifices of the Law by their own vertue purified externally and delivered only from temporary Punishments yet the Precepts and the Promises of the Law required the same Holiness and Obedience unto God as doth the Gospel VER XIV How much more shall the Blood of Christ who through the eternal Spirit offered himself without spot unto God purifie your Conscience from dead works to serve the living God THis Verse contains the Inference or Argument of the Apostle from the preceding Propositions and Concessions The Nature of the Argument is à minori and à proportione From the first the Inference follows as unto its truth and formally from the latter as to its greater evidence and materially There are in the words considerable 1. The Subject treated of in opposition unto that before spoken unto and that is the Blood of Christ. 2. The means whereby this Blood of Christ was effectual unto the end designed in opposition unto the way and means of the efficacy of legal Ordinances He offered himself that is in the shedding of it unto God without spot through the eternal Spirit 3. The end assigned unto this Blood of Christ in that offering of himself or the effect wrought thereby in opposition unto the end and effect of legal Ordinances which is to purge our Consciences from dead works 4. The benefit and advantage which we receive thereby in opposition unto the benefit which was obtained by those legal administrations that we may serve the living God All which must be considered and explained 1. The Nature of the Inference is expressed by How much more This is usual with the Apostle when he draws any Inference or Conclusion from a Comparison between Christ and the High Priest the Gospel and the Law to use an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in expression to manifest their absolute pre-eminence above them See Chap. 2. 2 3. Chap. 3. 3. Chap. 10. 28 29. Chap. 12. 25. Although these things agreed in their general Nature whence a Comparison is founded yet were the one incomparably more glorious than the other Hence elsewhere although he alloweth the administration of the Law to be glorious yet he affirms that it had no Glory in comparison of what doth excel 2 Cor. 3. 10. The Person of Christ is the Spring of all the Glory in the Church and the more nearly any thing relates thereunto the more glorious it is There are two things included in this way of the Introduction of the present Inference How much more 1. An equal certainty of the Event and Effect ascribed unto the Blood of Christ with the effect of the legal Sacrifices is included in it So the Argument is à minori And the Inference of such an Argument is expressed by much more though an equal certainty be all that is evinced by it If these Sacrifices and Ordinances of the Law were effectual unto the ends of legal Expiation and Purification then is the Blood of Christ assuredly so unto the spiritual and eternal effects whereunto it is designed And the force of the Argument is not meerly as was observed before à comparatis and à minori but from the nature of the things themselves as the one was appointed to be typical of the other 2. The Argument is taken from a Proportion between the things themselves that are compared as to their efficacy This gives a greater evidence and validity unto the Argument than if it were
Language which the People understood and commonly spake And a Rule was herein prescribed unto the Church in all Ages if so be the Example of the Wisdom and Care of God towards his Church may be a Rule unto us 3. God never required the Observance of any Rites or Duties of Worship without a previous warranty from his Word The People took not on them they were not obliged unto Obedience with respect unto any positive Institutions until Moses had read unto them every precept out of the Book 4. The writing of this Book was an eminent Priviledge now first granted unto the Church leading unto a more perfect and stable condition then formerly it had enjoyed Hitherto it had lived on Oral Instructions from Traditions and by new immediate Revelations the evident Defects whereof were now removed and a standard of Divine Truth and Instruction set up and fixed among them 3dly There is the Rule whereby Moses proceeded herein or the Warranty he had for what he did According to the Law He read every Precept according to the Law It cannot be the Law in general that the Apostle intends for the greatest part of that Doctrine which is so called was not yet given or written nor doth it in any place contain any Precept unto this purpose Wherefore it is a particular Law Rule or Command that is intended According unto the Ordinance or Appointment of God Such was the Command that God gave unto Moses for the framing of the Tabernacle See thou make all things according to the Pattern shewed thee in the Mount Particularly it seems to be the Agreement between God and the People that Moses should be the Internuntius the Interpreter between them According unto this Rule Order or divine Constitution Moses read all the words from God out of the Book unto the People Or it may be the Law may here be taken for the whole Design of God in giving of the Law so as that according unto the Law is no more but according unto the Soveraign Wisdom and Pleasure of God in giving of the Law with all things that belong unto its Order and Use. And it is Good for us to look for Gods especial warranty for what we undertake to do in his service The second thing in the words is what Moses did immediately and Directly towards the Dedication or Consecration of this Covenant And there are three things to this purpose mentioned 1 What he made use of 2 How he used it 3 With respect unto what and whom 1. The first is expressed in these words He took the Blood of Calves and Goats with water and Scarlet-wool and Hyssop He took the Blood of the Beasts that were offered for Burnt-offerings and Peace-offerings ver 5 6. Unto this End in their slaying he took all their Blood in Basons and made an equal Division of it The one half he sprinkled on the Altar and the other half he sprinkled on the People That which was sprinkled on the Altar was Gods Part and the other was put on the People Both the Mutual stipulation of God and the Congregation in this Covenant and the Equality of it or the Equity of its Terms were denoted hereby And herein lies the principal force of the Apostles Argument in these words Blood was used in the Dedication of the first Covenant This was the Blood of the Beasts offered in Sacrifice unto God Wherefore both Death and Death by blood-sheding was required unto the Confirmation of a Covenant So also therefore must the new Covenant be confirmed but with Blood and a Sacrifice far more precious than they were This Distribution of Blood that half of it was on the Altar and half of it on the People the one to make Attonement the other to purifie or Sanctifie was to teach the two-fold Efficacy of the Blood of Christ in making Attonement for Sin unto our Justification and the purifying of our Natures in Sanctification 2. With this Blood he took the things mentioned with respect unto its Use which was Sprinkling The manner of it was in part declared before The Blood being put into Basons and having water mixed with it to keep it fluid and aspersible He took a bunch or bundle of Hyssop bound up with Scarlet wool and dipping it into the Basons sprinkled the Blood until it was all spent in that Service This Rite or way of Sprinkling was chosen of God as an expressive token or sign of the effectual Communication of the Benefits of the Covenant unto them that were sprinkled Hence the Communication of the Benefits of the Death of Christ unto Sanctification is called the Sprinkling of his Blood 1 Pet. 1. 2. And our Apostle comprizeth all the effects of it unto that end under the name of the blood of Sprinkling chap. 12. 24. And I fear that those who have used the expression with some contempt when applyed by themselves unto the sign of the Communication of the Benefits of the Death of Christ in Baptisme have not observed that Reverence of Holy things that is required of us For this Symbol of Sprinkling was that which God himself chose and appointed as a meet and apt token of the Communication of Covenant-Mercy that is of his Grace in Christ Jesus unto our Souls And The Blood of the Covenant will not benefit or advantage us without an especial and particular Application of it unto our own Souls and Consciences If it be not as well Sprinkled upon us as it was offered unto God it will not avail us The Blood of Christ was not divided as was that of these Sacrifices the one half being on the Altar the other on the People but the Efficacy of the whole produced both these effects yet so as that the one will not profit us without the other We shall have no Benefit of the Attonement made at the Altar unless we have its efficacy on our own Souls unto their Purification And this we cannot have unless it be sprinkled on us unless particular Application be made of it unto us by the Holy Ghost in and by an especial Act of Faith in our selves 3. The Object of this Act of Sprinkling was the Book it self and all the People The same Blood was on the Book wherein the Covenant was recorded and the People that entred into it But whereas this Sprinkling was for purifying and purging it may be enquired Unto what end the Book it self was sprinkled which was holy and undefiled I Answer There were two things necessary unto the Dedication of the Covenant with all that belonged unto it 1 Attonement 2 Purification and in both these respects it was necessary that the Book it self should be sprinkled 1 As we observed before it was sprinkled as it lay upon the Altar where Attonement was made And this was plainly to signifie that Attonement was to be made by blood for sins committed against that book or the Law contained in it Without this that book would have
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
Covenant ver 18 19 20. 2 That which was Annual in the Sprinkling of the Tabernacle and its Vessels because of the Uncleannesses of the People ver 22. This latter Purification is that which is intended 4. The means whereby they were thus to be purifyed is with these In the next Proposition the Heavenly things themselves are said to be purified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with Sacrifices But the Purification of these Patterns was not absolutely confined unto Sacrifices Water and Scarlet wool and Hyssop and the Ashes of an Heifer in some cases were required thereunto With these that is with all those things which were appointed by the Law to be used in their Purification or Dedication unto sacred Use. 5. If enquiry be made Why these Patterns were thus purified the Apostle affirms that it was necessary it should be so This as it respects both Propositions in this verse equally was spoken unto in general before The grounds of this Necessity with respect unto these Patterns were these 1. The Will and Command of God This is that which originally or in the first place makes any thing necessary in Divine worship This is the only spring of rational Obedience in instituted Worship Whatever is without it whatever is beyond it is no part of Sacred Service God would have them thus purified Yet also was there herein this manifest Reason of his Will namely that thereby he might represent the Purification of Heavenly things On this Supposition that God would so represent heavenly things by them it was necessary that they should be purifyed 2 Seeing he would have them purified there was a Meetness that they should be so with these things For being themselves carnal and earthly as were the Tabernacle and all the vessels of it it was meet they should be purifyed with things carnal also Such as were the Blood of Beasts Water Hyssop and Scarlet-wool 3 In particular it was necessary that they should be purified with the Blood of Sacrifices because they were Types of those things which were to be purified with the only proper Expiatory Sacrifice These were the Foundations of the whole Systeme of Mosaical Rites and Ordinances and on them they stood until they were removed by God himself And that which we should learn from hence is a due consideration of that Respect which we ought to have to the Holiness of God in his Worship and Service He did manifest it unto us to beget in us a due Reverence of it He would never admit of any thing therein but was purifyed according unto his own Institution All other things he always rejected as unclean and prophane Without a due Apprehension hereof and endeavouring to have both our Persons and our Services purified by the Sprinkling of the Blood of Christ neither they nor we can be accepted before him The other Proposition in the Text is that the Heavenly things themselves were to be purified with better Sacrifices The first thing in the words is the Subject of the Proposition The Heavenly things themselves that is the things whereof the other were the Patterns by which God represented them unto the Church But what these things are is not easie to determine Some say that Heaven it self is intended the Superetherial Heavens the Place of the present Residence of Christ and of the Souls of them that are saved by him But taking the Heavens absolutely especially for that which is called the Heaven of Heavens with respect unto their Fabrick and as the Place of Gods Glorious Residence and it is not easie to conceive how they stood in need to be purified by Sacrifice Some say it is Spiritual things that is the Souls and Consciences of men that are intended And they are called Heavenly in opposition unto the things of the Law which were all carnal and Earthly And it is certain they are not to be excluded out of this Expression For unto their Purification is the vertue of the Sacrifice of Christ directly applyed ver 14. Yet the whole context and the Antithesis in it between the Types and the things typified make it evident that they alone are not intended To clear the Mind of the Apostle in this expression sundry things must be observed out of the Context 1. The Apostle treats of a double Purification as was immediately before declared In this Application of his Discourse he intends them both But whereas some things stood in need of the one only namely of that of Dedication unto God and some of the other namely purging from Defilements as the Souls and Consciences of Men they are distinctly to be applyed unto the things spoken of according to their Capacity Some were purified by Dedication some by actual cleansing from real Defilements both which are included in the Notion of Sacred Purification or Sanctification 2. These Heavenly things must be all those and only those whereof the other were Patterns or Resemblances This is plain in the Context and Antithesis Wherefore 3. By Heavenly things I understand all the effects of the Counsel of God in Christ in the Redemption Worship Salvation and Eternal Glory of the Church that is Christ himself in all his Offices with all the Spiritual and Eternal Effects of them on the Souls and Consciences of men with all the worship of God by him according unto the Gospel For of all these things those of the Law were the Patterns He did in and by them give a Representation of all these things as we may see in particular 1. Christ himself and the Sacrifice of himself were typed out by these things To prove this is the principal Purpose of the Apostle They were the Shadow he the Body or Substance as he speaks elsewhere He was the Lord from Heaven who is in Heaven who speaks from Heaven 1 Cor. 15. 49. Joh. 3. 13. 2 All spiritual and eternal Grace Mercy Blessings whereof the Souls of Men are made Partakers by the Mediation and Sacrifice of Christ are Heavenly things and are constantly so called Heb. 3. 1. Ephes. 1. 3. Joh. 3. 12. Eph. 2. 6. 3 The Church it self and its worship are of the same kind the things principally to be purified by these Sacrifices It is Gods Heavenly Kingdom Ephes. 5. 25 26. 4 Heaven it self is comprised herein not absolutely but as it is the Mansion of Christ and the Redeemed in the Presence of God for evermore Hereon the Enquiry will be how these things are said to be purified For of real Purification from Uncleanness not one of them is capable but only the Church that is the Souls and Consciences of men I Answer That we are to have recourse unto that twofold sense of Purification before laid down namely of external Dedication and internal Purging both which are expressed by the name of Sanctification in the Scripture Most of the things that were purified by the Blood of the Sacrifices at the giving of the Law were so in the first sense and no
cannot refer it unto the same Divine Constitution with the future judgment which is natural in no sense at all Death was so far natural from the beginning as that the frame and constitution of our nature were in themselves liable and subject thereunto But that it should actually have invaded our nature unto its dissolution without the intervention of its meritorious Cause in Sin is contrary unto the Original state of our Relation unto God the nature of the Covenant whereby we were obliged unto Obedience the Reward promised therein with the threatning of Death in case of disobedience Wherefore the Law Statute or Constitution here related unto is no other but that of Gen. 2. 17. In the day thou eatest thereof thou shalt surely dye with that addition dust thou art and unto dust thou shalt return Chap. 3. 19. God enacted it as an everlasting Law concerning Adam and all his Posterity that they should dye and that once as they were once taken out of the Dust. But in the words of God before mentioned there are two things 1. A penal Law enacted Gen. 3. 17. 2. A judicial sentence denounced Chap. 2. 19. not onely Death but future judgment also was appointed thereby Thus it is appointed to men that is to all men or men indefinitely without exception it is their lot and portion It is appointed unto men not meerly as men but as sinners as sinful men For it is of sin and the effects of it with their removal by Christ that the Apostle discourseth It is appointed unto them to dye that is penally for sin as Death was threatned in that Penal statute mentioned in the curse of the Law And death under that consideration alone is taken away by the death of Christ. The sentence of dying naturally is continued towards all but the moral nature of dying with the consequents of it are removed from some by Christ The Law is not absolutely reversed but what was formally penal in it is taken away Observe 1. Death in the first constitution of it was penal And the entrance of it as a penalty keeps the fear of it in all living Yea it was by the Law Eternally Penal Nothing was to come after death but Hell And 2. It is still penal Eternally penal unto all unbelievers But there are false notions of it amongst men as there are of all other things Some are afraid of it when the penalty is separated from it Some on the other hand look on it as a Relief and so either seek it or desire it unto whom it will prove only an entrance unto judgment It is the interest of all living to enquire diligently what death will be unto them 3. The death of all is equally determined and certain in Gods constitution It hath various wayes of approach unto all individuals Hence is it generally looked on as an accident befalling this or that man But the Law concerning it is general and equal The Second part of the Assertion is that after this is the judgment This by the same Divine unalterable constitution is appointed unto all God hath appointed a day wherein he will judge the world in Righteousness Death makes an not end of men as some think others hope and many would desire it should Ipsa mors nihil post mortem nihil But there is something yet remaining which death is subservient unto Hence it is said to be after this As surely as men dye it is sure that somewhat else follows after death This is the force of the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but but after it Now this after doth not denote the immediate succession of one thing unto another if one go before and the other certainly follow after what ever length of time be interposed between them the Assertion is true and proper Many have been long dead probably the most that shall dye and yet judgment is not come after But it shall come in its appointed season and so as that nothing shall interpose between death and judgment to make any alteration in the state or condition of the persons concerned in them The souls of them that are dead are yet alive but are utterly incapable of any change in their condition between death and judgment As death leaves men so shall judgment find them The second part of this penal constitution is judgment after death judgment It is not a particular judgment on every individual person immediately on his death although such a judgment there be For in and by death there is a declaration made concerning the eternal condition of the deceased But judgment here is opposed unto the second appearance of Christ unto the Salvation of believers which is the great or general judgment of all at the last day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used with respect unto this day or taken absolutely do signifie a condemnatory sentence only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the resurrection of or unto judgment is opposed unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the resurrection of or unto life Joh. 5. 29. See ver 22 23 24. So is it here used Judgment that is condemnation for sin follows after death in the righteous constitution of God by the sentence of the Law And as Christ by his death doth not take away death absolutely but only as it was penal so on his Second appearance he doth not take away judgment absolutely but only as it is a condemnatory sentence with respect unto Believers For as we must all dye so we must all appear before his judgment seat Rom. 14. 10. But as he hath promised that those that believe in him shall not see death for they are passed from death unto life they shall not undergo it as it is penal so also he hath that they shall not come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word here used into judgment Joh. 5. 24. They shall be freed from the condemnatory sentence of the Law For the nature and manner of this judgment see the Exposition on Chap. 6. 5. This then is the sense of the words Whereas therefore or in as much as this is the constitution of God that man sinful man shall once dye and afterwards be judged or condemned for sin Which would have been the event with all had not a Relief been provided which in opposition hereunto is declared in the next verse And no man that dyes in sin shall ever escape judgment VER XXVIII This verse gives us the Relief provided in the wisdom and Grace of God for and from this condition And there is in the words 1. The Redditive note of comparison and opposition So 2. The subject spoken of the offering of Christ. 3. The End of it to bear the sin of many 4 The consequent of it which must be spoken to distinctly 1. The Redditive note is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So in like manner in answer unto that state of things and for the Remedy against it in a blessed condecency unto Divine
〈◊〉 Iisdem Sacrificiis iis ipsis hostiis or Sacrificiis Our Translation rendereth not the Emphasis of the Expression Iis hostiis quas quotannis with the same Sacrifices or those Sacrifices which were of the same kind and nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is omitted in our Translation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is with those Sacrifices the Article being demonstrative The same not individually the same for they were many and offered often or every year when a Sacrifice was offered again materially the same But they were of the same kind They could not by the Law offer a Sacrifice of one kind one year and a Sacrifice of another the next But the same Sacrifices in the substance and essence in their matter and manner were annually repeated without variation or alteration And this the Apostle urgeth to shew that there was no more in any one of them than in another and what one could not do could not be done by its Repetition for it was still the same Great things were effected by these Sacrifices By them was the first Covenant consecrated and confirmed By them was Attonement and Expiation of sin made that is Typically and declaratively By them were the Priests themselves dedicated unto God By them were the people made holy Wherefore this impotency being ascribed unto them it absolutely concludes unto the whole Law with all other Priviledges and Duties of it 2. He describes them from the time and season of their Offering It was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yearly every year year by year It is hence manifest what Sacrifices he principally intends namely the Anniversary Sacrifices of Expiation when the High Priest entred into the most holy place with blood Levit. 16. And he instanceth therein not to exclude other Sacrifices from the same censure but as giving an instance for them all in that which was most solemn had the most eminent effects at once respecting the whole Church and that which the Jews principally trusted unto Had he mentioned Sacrifices in general it might have been replyed that although the Sacrifices which were daily offered or those on especial occasions might not perfect the Worshippers at least not the whole congregation but yet the Church it self might be perfected by that great Sacrifice which was offered yearly with the blood whereof the High-Priest entred into the presence of God Accordingly the Jews have such a Saying among them that on the day of expiation all Israel was made as righteous as in the day wherein man was first created But the Apostle applying his argument unto those Sacrifices and proving their insufficiency unto the end mentioned leaves no reserve unto any thoughts that it might be attained by other Sacrifices which were of another nature and efficacy And besides to give the greater cogency unto his argument he sixeth on those Sacrifices which had the least of what he proves their imperfection by For these Sacrifices were repeated only once a year And if this repetition of them once a year proves them weak and imperfect how much more were those so which were repeated every Day or Week or Month 3. He refers unto the Offerers of those Sacrifices which they offer that is the High-Priests of whom he had treated in the foregoing Chapter And he speaks of things in the present tense The Law cannot which they offer not the Law could not and which they offered The reason hereof hath been before declared For he sets before the Hebrews a Scheme and representation of all their Worship at its first institution that they might discern the Original intention of God therein And therefore he insists only on the Tabernacle making no mention of the Temple So he states what was done at the first giving of the Law and the institution of all its Ordinances of Worship as if it were now present before their eyes And if it had not the power mentioned at their first Institution when the Law was in all its vigor and Glory no accession could be made unto it by any continuance of time any otherwise but in the false Imagination of the people That which remains of the words is an Account of what the Law could not do or effect by its Sacrifices It could not make the comers thereunto perfect for ever There is in the words 1. The Effect denyed 2. The Persons with respect unto whom it is denyed 3. The Limitation of that denyal 1. The Effect denied what it cannot do is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dedicate consummate consecrate perfect sanctifie Of the meaning of the word in this Epistle I have spoken often before As also I have shewed at large what that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is which God designed unto the Church in this world wherein it did consist and how the Law could not effect it See the Exposition on chap. 7. v. 11. Here it is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 9. 9. perfect as appertaining unto the conscience which is ascribed unto the Sacrifice of Christ v. 14. Wherefore the word principally in this place respects the Expiation of sin or the taking away the guilt of it by Attonement and so the Apostle expounds it in the following verses as shall be declared 2. Those with respect unto whom this power is denyed unto the Law are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say we the comers thereunto Accedentes The expression is every way the same with that of chap. 9. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Worshippers and the comers are the same as is declared v. 2. 3. those who make use of the Sacrifices of the Law in the worship of God who approach unto him by Sacrifices And they are thus expressed by the comers partly from the Original direction given about the observation and partly from the nature of the service it self The first we have Levit. 1. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word signifies to draw nigh to come near with an oblation These are the comers those who draw nigh with and bring their oblations unto the Altar And such was the nature of the Sacrifice it self It consisted in coming with their Sacrifice unto the Altar with the Priests approaching unto the Sacrifice in all which an accesse was made unto God Howbeit the Word here is of a larger signification nor is it to be limited unto them who brought their own Sacrifices but extends unto all that came to attend unto the Solemnity of them whereby according to Gods appointment they had a participation in the benefit of them For respect is had unto the Anniversary Sacrifice which was not brought by any but was provided for all But as the Priests were included in the foregoing words which they offer So by these comers the people are intended for whose benefit these Sacrifices were offered For as was said respect is had unto the great Anniversary Sacrifice which was offered in the Name and on the behalf of the whole congregation
the apprehension of the Sinner but by the true Causes and Grounds of it Now these lye herein alone that Sin was not perfectly expiated for where this is not there must be a conscience of Sin that is disquieting judging condemning for Sin The Apostle speaks on the one side and the other of them who were really interested in the Sacrifices whereunto they might trust for the Expiation of Sin The way hereof as unto them of old and the Legal Sacrifices was the due attendance unto them and performance of them according unto Gods institution Hence are the persons so interested called the comers to them and the worshippers The way and means of our interest in the Sacrifice of Christ is by Faith only In this state it often falls out that true Believers have a conscience judging and condemning them for Sin no less than they had under the Law but this trouble and power of conscience doth not arise from hence that Sin is not perfectly expiated by the Sacrifice of Christ but only from an apprehension that they have not a due interest in that Sacrifice and the benefits of it Under the Old Testament they questioned not their due interest in their Sacrifices which depended on the performance of the Rites and Ordinances of Service belonging unto them but their consciences charged them with the Guilt of Sin through an apprehension that their Sacrifices could not perfectly expiate it And this they found themselves led unto by Gods institution of their Repetition which had not been done if they could ever make the Worshippers perfect It is quite otherwise as unto conscience for Sin remaining in Believers under the New Testament for they have not the least Sense or Fear concerning any insufficiency or imperfection in the Sacrifice whereby it is expiated God hath ordered all things concerning it so as to satisfie the consciences of all Men in the perfect Expiation of Sin by it only they who are really purged by it may be in the dark sometimes as unto their personal interest in it But it may be objected that if the Sacrifices neither by their native efficacy nor by the frequency of repetition could take away Sin so as that they who came unto God by them could have peace of conscience or be freed from the trouble of a continual Condemnatory Sentence in themselves then was there no true real peace with God under the Old Testament for other way of attaining it there was none But this is contrary unto innumerable Testimonies of Scripture and the promises of God made then unto the Church In answer hereunto I say the Apostle did not nor doth in these words declare what they did and could or could not attain unto under the Old Testament only what they could not attain by the means of their Sacrifices so he declares it in the next Verse for in them remembrance is made of Sins But in the use of them and by their frequent repetition they were taught to look continually unto the great Expiatory Sacrifice whose Virtue was laid up for them in the promise whereby they had peace with God Obser. 1. The discharge of conscience from its condemning Right and Power by vertue of the Sacrifice of Christ is the foundation of all other priviledges we receive by the Gospel Where this is not there is no real participation of any other of them 2. All peace with God is resolved into a purging Attonement made for sin Being once purged 3. It is by a principle of Gospel-light alone that conscience is directed to condemn all Sin and yet to acquit all Sinners that are purged It s own natural Light can give it no guidance herein VERSE 3. But in those Sacrifices there is a remembrance again made of Sins every year IT is the latter part of the foregoing assertion namely that the Worshippers were not purged or perfected by them in that they had still remaining a conscience for Sin which is proposed unto confirmation for this being a matter of fact might be denied by the Hebrews Wherefore the Apostle proves the truth of his Assertion from an inseparable adjunct of the yearly repetition of these Sacrifices according unto Divine Institution There are Four things to be opened in the words 1. The Introduction of the Reason intended by an adversative conjunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but. 2. The Subject spoken of those Sacrifices 3. What belonged unto them by Divine Institution which is a renewed remembrance of Sin 4. The seasons of it it was to be made every year 1. The note of introduction gives us the nature of the Argument insisted on Had the Worshippers been perfect they would have had no more conscience for Sins But saith he it was not so with them for God appoints nothing in vain And he had not only appointed the Repetition of these Sacrifices but also that in every Repetition of them there should be a Remembrance made of Sin as of that which was yet to be expiated 2. The Subject spoken of is expressed in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in them But this Relative is remote from the Antecedent which is in the first Verse by the interposition of the second wherein it is repeated we transfer it hither from the first Verse in our Translation but in these Sacrifices And we supply the defect of the Verb Substantive by there is for there is no more in the Original than but in them a Remembrance again of Sins The Sacrifices intended are principally those of the Solemn day of Expiation For he speaks of them that were repeated yearly that is once every year Others were repeated every day or as often as occasion did require these only were so yearly And these are peculiarly fixed on because of the peculiar Solemnity of their Offering and the interest of the whole people at once in them By these therefore they looked for the perfect Expiation of Sin 3. That which is affirmed of these Sacrifices is their inseparable adjunct that in them there was a remembrance of Sin again That is there was so by virtue of Divine Institution whereon the force of the Argument doth depend For this remembrance of Sin by Gods own Institution was such as sufficiently evidenced that the Offerers had yet a conscience condemning them for sins Respect is had unto the command of God unto this purpose Levit. 16. 21 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an express remembrance or a remembrance expressed by Confession or Acknowledgment See Gen. 40. 9. chap. 42. 21. For where it respects Sin it is a recalling of it unto the Sentence of the Law and a sense of punishment See Num. 5. 15. 1 King 17 18. And hereby the Apostle proves effectually that these Sacrifices did not make the worshippers perfect For notwithstanding their Offering of them a sense of Sin still returned upon their Consciences and God himself had appointed that every year they should make such an acknowledgment and confession of
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
the former instances so it is here there are two parts of this aggravation The first taken from the Object of their sin the Spirit of Grace The second taken from the manner of their opposition unto him they do him despight The holy Spirit of God promised and communicated under the Gospel by Jesus Christ from the Father as the Author and cause actually communicating and applying of all Grace unto the souls of them that believe is this Spirit of Grace And this carries in it innumerable aggravations of this Sin This Person the holy Spirit of God God himself his Communication of grace and mercy in the accomplishment of the most glorious Promises of the Old Testament was he whom these Apostates renounced But there is a peculiar notion or consideration of the Spirit with respect whereunto he is sinned against and that is this That he was peculiarly sent given and bestowed to bear witness unto the Person Doctrine Death and Sacrifice of Christ with the glory that ensued thereon John 16. 4. 1 Pet. 1. 12. And this he did various wayes For by him the souls of multitudes were converted unto God their eyes enlightned their minds sanctified their lives changed By him did those who believed come to understand the Scriptures which before were as a sealed book unto them were directed encouraged supported and comforted in all that they had to do and suffer for the name of Christ. By him were all those mighty works wonders signs and miracles wrought which accompanied the Apostles and other preachers of the Gospel at the beginning Now all these things and the like effects of his Grace and Power on all who made profession of the Gospel were owned believed and avowed to be the works of the holy Spirit as promised in the dayes of the Messiah and they pleaded the evidence of them unto the confusion of all their adversaries This therefore was done also by these Apostates before their Apostasie But now being fully fallen off from Christ and the Gospel they openly declared that there was no testimony in them unto the truth but all these things were either diabolical delusions or phanatical misapprehensions that indeed there was nothing of truth reality or power in them and therefore no argument to be taken from them unto the confirmation of the truth of Christ in the Gospel Now this proceeding from them who had once themselves made the same profession with others of their truth and reality gave the deepest wound that could be given unto the Gospel For all the adversaries of it who were silenced with this publick testimony of the holy Spirit and knew not what to say considering the many miracles that were wrought did now strengthen themselves by the confession of these Apostates that there was nothing in it but pretence and who should better know than those who had been of that Society There are no such cursed pernicious Enemies unto Religion as Apostates Hence are they said to do despite unto the Spirit of Grace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They do injure him so far as they are able The word includes wrong with contempt And this they did upon a twofold account For 1. The works many of them which he then wrought were eminent and evident effects of divine Power and to ascribe such works unto another cause is to do despite unto him 2. They did so principally in that by all his works and in the whole dispensation of him he gave testimony unto Christ in the Gospel And what greater despite and wrong could be done unto him then to question his truth and the veracity of his testimony No greater despite can be done unto a man of any reputation than to question his truth and credit in that wherein he engageth himself as a witness And if lying unto the Holy Ghost is so great a sin what is it to make the Holy Ghost a Liar Herein did such persons do him despite For notwithstanding the publick testimony he gave in with and by the preaching of the Gospel they rejected it as a fable in despising his Person and Authority All these great and terrible Aggravations are inseparable from this sin of Apostasie from the Gospel above those of any sin against the Law of Moses whatever They were none of them in the vilest sin prohibited by the Law under capital punishment Hence therefore the Apostle 2. Proposeth it unto the Judgment of the Hebrews of how much sorer punishment They suppose a sinner guilty of this sin shall be Judged worthy above what was inflicted on the wilful transgressors of the Law And there is included herein 1. That such a sinner shall be punished Apostates may flatter themselves with impunity but in due time punishment will overtake them How shall they escape who neglect so great Salvation Much less shall they not do so by whom it is thus despised in all the causes of it 2. That this shall be a sore a great and an evil punishment which is included in the note of comparison far greater punishment such as men shall be able neither to abide nor to avoid 3. Comparatively it shall be a sorer Punishment then that which was appointed for wilfull Transgressions of the Law which was Death without Mercy 4. That the degree of its exceeding that punishment is inexpressible Of how much sorer None can declare it as the Holy Ghost expresseth himself when he would intimate unto our minds that which we cannot absolutely conceive and apprehend 1 Pet. 4. 17 18. But whereas that punishment was Death without Mercy wherein could this exceed it I answer Because that was a temporal death only For though such sinners under the Law might and did many of them perish Eternally yet they did not so by vertue of the constitution of the Law of Moses which reached only unto temporal punishments But this punishment is Eternal that 's constantly proposed in the first place unto all impenitent Unbelievers and despisers of the Gospel See 2 Thes. 1. 6 7 8. Mark 16. 16 c. Yet so as not to exclude any other temporal Judgments in Spirituals or Naturals that may precede it Such was that whereunto the temporal destruction that was ready to come on these despiâ—ers did belong 3. The way whereby they are made Obnoxious unto it is that they are counted Worthy of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall receive neither more nor less but their due The Judge in this case is God himself as the Apostle declares in the next verse He alone knows he alone can justly determine what such Apostates are worthy of But in general that this shall unspeakably exceed that annexed unto the transgression of the Law is left unto themselves to judge suppose ye Ye know and take it for granted that the punishments under the Law to be inflicted on its transgressors by the Constitution and Sanction of it were all of them righteous for God was the Judge of this
exhibition of Christ and confirmed in his death and by the Sacrifice of his blood thereby becoming the sole Rule of new spiritual Ordinances of Worship suited thereunto was the great Object of the Faith of the Saints of the Old Testament and is the great foundation of all our present mercies All these things were contained in that New Covenant as such which God here promiseth to make For 1 There was in it a Recapitulation of all Promises of Grace God had not made any promise any intimation of his Love or Grace unto the Church in general nor unto any particular Believer but he brought it all into this Covenant so as that they should be esteemed all and every one of them to be given and spoken unto every individual person that hath an interest in this Covenant Hence all the Promises made unto Abraham Isaac and Jacob with all the other Patriarchs and the Oath of God whereby they were confirmed are all of them made unto us and do belong unto us no less than they did unto them to whom they were first given if we are made partakers of this Covenant Hereof the Apostle gives an instance in the singular promise made unto Joshua which he applies unto Believers Chap. 13. 5. There was nothing of love nor grace in any of them but was gathered up into this Covenant 2 The actual exhibition of Christ in the flesh belonged unto this Promise of making a New Covenant for without it it could not have been made This was the desire of all the Faithful from the foundation of the world this they longed after and fervently prayed for continually And the prospect of it was the sole ground of their joy and consolation Abraham saw his day and rejoiced This was the great Priviledge which God granted unto them that walked uprightly before him such an one saith he shall dwell on high his place of defence shall be the munition of rocks bread shall be given him his waters shall be sure thine eyes shall see the King in his beauty they shall behold the land that is very far off Isa. 33. 16 17. That prospect they had by faith of the King of Saints in his beauty and glory though yet at a great distance was their relief and their reward in their sincere Obedience And those who understand not the glory of this Priviledge of the New Covenant in the Incarnation of the Son of God or his exhibition in the flesh wherein the depths of the counsels and wisdom of God in the way of grace mercy and love opened themselves unto the Church are strangers unto the things of God 3 It was confirmed and ratified by the death and bloodshedding of Christ and therefore included in it the whole work of his Mediation This is the spring of the life of the Church and until it was opened great darkness was upon the minds of Believers themselves What peace what assurance what light what joy depend hereon and proceed from it no Tongue can express 4 All Ordinances of Worship do belong hereunto What is the benefit of them what are the advantages which Believers receive by them we must declare when we come to consider that comparison that the Apostle makes between them and the carnal Ordinances of the Law Chap. ix Whereas therefore all these things were contained in the New Covenant as here promised of God it is evident how great was the concernment of the Saints under the Old Testament to have it introduced and how great also ours is in it now it is established 5thly The Author or Maker of this Covenant is expressed in the words as also those with whom it was made The first is included in the Person of the Verb I will make I will make saith the Lord. It is God himself that makes this Covenant and he takes it upon himself so to do He is the principal Party covenanting I will make a Covenant God hath made a Covenant He hath made with me an everlasting Covenant And sundry things are we taught therein 1 The freedom of this Covenant without respect unto any merit worth or condignity in them with whom it is made What God doth he doth freely ex mera gratia voluntate There was no cause without himself for which he should make this Covenant or which should move him so to do And this we are eminently taught in this place where he expresseth no other occasion of his making this Covenant but the Sins of the People in breaking that which he formerly made with them And it is expressed on purpose to declare the free and soveraigns grace the goodness love and mercy which alone were the absolute springs of this Covenant 2 The wisdom of its contrivance The making of any Covenant to be good and useful depends solely on the wisdom and foresight of them by whom it is made Hence men do often make Covenants which they design for their good and advantage but they are so ordered for want of wisdom and foresight that they turn unto their hurt and ruine But there was infinite wisdom in the constitution of this Covenant whence it is and shall be infinitely effective of all the blessed ends of it And they are utterly unacquainted with it who are not affected with an holy admiration of Divine Wisdom in its contrivance A man might comfortably spend his life in the contemplation of it and yet be far enough from finding out the Almighty in it unto perfection Hence is it that it is so Divine a Mystery in all the parts of it which the wisdom of the flesh cannot comprehend Nor without a due consideration of the infinite wisdom of God in the contrivance of it can we have any true or real conceptions about it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 profane unsanctified minds can have no insight into this effect of Divine wisdom 3 It was God alone who could prepare and provide a Surety for this Covenant considering the necessity there was of a Surety in this Covenant seeing no Covenant between God and man could be firm and stable without one by reason of our weakness and mutability And considering of what a nature this Surety must be even God and man in one person it is evident that God himself alone must make this Covenant And the provision of this Surety doth contain in it the glorious manifestation of all the Divine Excellencies beyond any act or work of God whatever 4 There is in this Covenant a soveraign Law of Divine Worship wherein the Church is consummated or brought into the most perfect estate whereof in this world it is capable and established for ever This Law could be given by God alone 5 There is ascribed unto this Covenant such an efficacy of grace as nothing but Almighty Power can make good and accomplish The grace here mentioned in the promises of it directs us immediately unto its Author For who else but God can write the Divine Law in our hearts and pardon
all our sins The Sanctification or Renovation of our Natures and the Justification of our Persons being promised herein seeing infinite power and grace are required unto them He alone must make this Covenant with whom all power and grace do dwell God hath spoken once twice have I heard this that power belongeth unto God also unto thee O Lord belongeth mercy Psal. 62. 11 12. 6 The Reward promised in this Covenant is God himself I am thy Reward And who but God can ordain himself to be our Reward Ob. All the efficacy and glory of the New Covenant do originally arise from and are resolved into the Author and Supreme Cause of it which is God himself And we might consider unto the encouragement of our Faith and the strengthning of our consolation 1 His infinite condescension to make and enter into Covenant with poor lost fallen sinful man This no heart can fully conceive no tongue can express only we live in hope to have yet a more clear prospect of it and to have an holy admiration of it unto Eternity 2 His wisdom goodness and grace in the nature of that Covenant which he hath condescended to make and enter into The first Covenant he made with us in Adam which we brake was in itself good holy righteous and just it must be so because it was also made by him But there was no provision made in it absolutely to preserve us from that woful disobedience and transgression which would make it void and frustrate all the holy and blessed ends of it Nor was God obliged so to preserve us having furnished us with a sufficiency of ability for our own preservation so as we could no way fall but by a wilful Apostasie from him But this Covenant is of that nature as that the grace administred in it shall effectually preserve all the Covenanters unto the end and secure unto them all the benefits of it For 3 His power and faithfulness are engaged unto the accomplishment of all the Promises of it And these Promises do contain every thing that is spiritually and eternally good or desirable unto us O Lord our Lord how excellent is thy Name in all the Earth How glorious art thou in the ways of thy grace towards poor sinful Creatures who had destroyed themselves And 4 He hath made no created good but himself only to be our Reward Secondly The Persons with whom this Covenant is made are also expressed The House of Israel and the House of Judah Long before the giving of this Promise that People were divided into two parts The one of them in way of distinction from the other retained the name of Israel These were the Ten Tribes which fell off from the House of David under the conduct of Ephraim whence they are often also in the Prophets called by that name The other consisting of the Tribe properly so called with that of Benjamin and the greatest part of Levi took the name of Judah and with them both the Promise and the Church remained in a peculiar manner But whereas they all originally sprang from Abraham who received the Promise and sign of Circumcision for them all and because they were all equally in their Forefather brought into the Bond of the Old Covenant they are here mentioned distinctly that none of the Seed of Abraham might be excluded from the tender of this Covenant Unto the whole Seed of Abraham according to the flesh it was that the terms and grace of this Covenant was first to be offered So Peter tells them in his first Sermon That the Promise was unto them and their Children who were there present that is the House of Judah and to them that are afar off that is the House of Israel in their dispersions Acts 2. 39. So again he expresseth the order of the dispensation of this Covenant with respect to the Promise made to Abraham Acts 3. 25 26. Ye are the Children of the Prophets and of the Covenant which God made with our Fathers saying unto Abraham and in thy Seed shall all the Kindreds of the earth be blessed unto you first God having raised his Son Jesus sent him to bless you namely in the preaching of the Gospel So our Apostle in his Sermon unto them affirmed that it was necessary that the Word should be first spoken unto them Acts 13. 46. And this was all the Priviledge that was now left unto them For the Partition-wall was now broken down and all Obstacles against the Gentiles taken out of the way Wherefore this House of Israel and of Judah may be considered two ways 1 As that People were the whole entire Posterity of Abraham 2 As they were typical and mystically significant of the whole Church of God Hence alone it is that the Promises of Grace under the Old Testament are given unto the Church under those names because they were Types of them who should really and effectually be made Partakers of them In the first sense God made this Covenant with them and this on sundry accounts 1 Because He in and through whom alone it was to be established and made effectual was to be brought forth amongst them of the Seed of Abraham as the Apostle plainly declares Acts 2. 25. 2 Because all things that belonged unto the Ratification of it were to be transacted amongst them 3 Because in the outward dispensation of it the terms and grace of it was first in the counsel of God to be tendred unto them 4 Because by them by the Ministry of men of their Posterity the dispensation of it was to be carried unto all Nations as they were to be blessed in the Seed of Abraham which was done by the Apostles and other Disciples of our Lord Jesus Christ. So the Law of the Redeemer went forth from Sion By this means the Covenant was confirmed with many of them for one week before the calling of the Gentiles Dan. 9. 27. And because these things belonged equally unto them all mention is made distinctly of the House of Israel and the House of Judah For the House of Judah was at the time of the giving of this Promise in the sole possession of all the Priviledges of the Old Covenant Israel having cut off themselves by their revolt from the House of David being cast out also for their sins amongst the Heathen But God to declare that the Covenant he designed had no respect unto those carnal Priviledges which were then in the possession of Judah alone but only unto the Promise made unto Abraham he equals all his Seed with respect unto the mercy of this Covenant In the second sense The whole Church of elect Believers is intended under these denominations being typified by them These are they alone being one made of twain namely Jews and Gentiles with whom the Covenant is really made and established and unto whom the grace of it is actually communicated For all these with whom this Covenant is made shall as really have the